Professional Documents
Culture Documents
THE
S'RI
BASIS OF
THE COMMENTARY OF
UPANISAD-BRAHMA-YOGIN)
BY
T. R.
(Retired
S'RlNIVASA AYYAl^IGAR,
B.A., L.T.
Head
AND EDITED BY
PANDIT
S.
SUBRAHMANYA
S'ASTRl, F.T.S.
Printed by
PREFACE
Volume (The Yoga Upanisad-s) of the English translation of the One Hundred and Eight Upanisad-s, foreshadowed by the late Panciit Mahadeva S'astrl, B.A., Director of The Adyar Library, in his preface to the first Volume (The Yoga Upanisad-s) in August 1920, and planned by Prof. C. Kunhan Raja,
In issuing this
first
M.A., D.Phil. (Oxon.), Honorary Curator of the Oriental Section of the Adyar Library, in his Introduction to the
in July 1936^
my
duty
S.
is
to tender
my
Pandit
Subrahmanya
this
Avl.,
F.T.S.,
to
who
I
undertook
work as a labour
of love
and
whom
am
in
continual obligation
for the
many
; ,
services he
and
to S'rl
B.A
L.T.,
Retired
Head Master, Kalyana-sundaram High School, Tanjore, who has collaborated with the Pandit with his wonted
zeal
It is
in
editing
press.
The
by Dr. Schrader,
is
proposed
VI
to be taken
is
completed.
The
of
S'rl
Commentary
the only one
Upanisad-brahma-yogin, who
so
tion
far
known
to
of having written a commentary on all the One Hundred and Eight Upanisad-s and has presented,
an extremely lucid manner, S'ri S'amkaracarya's commentary on the ten major Upanisad-s, which he seems to have closely followed. The advantage of
in
right through
by the One Hundred and Eight Upanisad-s, cannot be overestimated. While an attempt has been made
to
give
verhatim
is
et
hterattm
rendering of the
Up^nisad-s, which
the
Upanisad-s
necessary
and
for
other
extraneous
matter,
of
considered
the
subject-matter,
are
brackets
Srinivasa Murti
Honorary Director
THE YOGA-UPANISAD-S
CONTENTS
PAGE
Advaya-tarakopanisad
Eligibility for
1-8
1 1
Taraka-yoga
of
Yoga
How
to be attained
2 4 4 4
'
corporeal
and
in
5
.
The real form of Taraka-yoga Mudra pertaining to S'ambhu Forms of internal introspection The description of Acarya
6
7
7
7
Amrta-nadopanisad
Expedients such as study
9-16 9 9 10 10
etc.
Worship
of the Pra^iava
Description of Pratyahara
six-fold
fruits of
Yoga
Praijayama,
10
11
three-fold
Praijayima
Description of Praijayama
11 11
Description of Puraka
Description of
Kumbhaka
12 12
12
12
Description of Samadhi
The
of
Samadhi
13 14
of
The constant practice of Yoga The seven doors leading to the attainment Atman The giving up of fear, etc. The fruit of the practice of Yoga The thing to be meditated on through Yoga The manner of meditation The limit of breathing The seats of the Prana, etc
,
the
14 14
14
15 15
15
16
16
16
17-21
The
final fruit
Amrta-bindOpanisad
The mind
alone, the cause of
17
17
......
of
of
18
the
18 19
The oneness
of the
Atman
and death
of the Atman Brahman transcendent Brahman by medi
.
Freedom from
birth
19
20
20
The attainment
tating
of the
bemgs
21
Atman
21
CONTENTS
KURIKOPANISAD
Xi
The The
practice of
fruit of
Tejo-bindupanisad
PAGE
22-26
22
22 23 25
26
27-87
Brahman
.
The
fifteen-fold
transcendent
Brahman
28 28
30
30
33
practice of
34
34-
The attainment of pure Brahmanhood, through Samadhi The indivisible oneness in essence of all
Conceiving
all
36
39
41
Brahman Realizing the state of the Atman as that of the everexisting, conscious and blissful Brahmanhood Realizing the Atman as not possessed of all the diverse
Fruit borne by knowledge of the
forms
The
.......
.
42
46
47
the
.
Atma-mantra
. .
"
am
.
the
Jivan-mukti
the
Brahman
Videha-mukti
taking
is
it
......
attainment
of
48
50
the
state
of the
one's
stand
on the Absolute
Brahman, which
corresponding to
the absolute
. .
.54
Xll
The nature of one's own Atman The falsehood of all Anatman The Absolute Brahtnanhood of the I '-entity The non-existence of antithetical forms in the
.
....
.
.
own Atman
60
61
63
'
68
70
case of
.
its
results
The mind
alone, actuated
by
volition
.
.
and the
like, is
.72
.
The state of Existence, Consciousness and Bliss. The Brahraanhood of all The non-relative Atmanhood of the Brahman The non-existence of the phenomenal world outside the Atman
. .
.
74
74
.
79
lying
82
the
am
Brahman
Rule
about
S'astra
"
86
the
traditional
. .
usage
in
accord with
...
.
86
Tri-s'ikhi
brahmanopanisad
.88-115
Everything
is
of S'lva
... ....
.
Brahman and
.
88 88
The coming into being of all the world out Brahman The division of the one mass into the many The variants of ether and other elements
.
.....
.
of the
89
.
89
The
... ...
.
90
90
91
91
expounded by the functioning of the knower TKe creation, from the Brahman ending with Paficlis
What
karaija
The
creatioif of
...... .....
.
92
92
93
CONTENTS
The The
xili
four states
Yoga, the
Gnosis
means
...... ......
.
. .
PAGE
94
95
95 96 96
Brahman The ten-fold Yama-s and Niyama-s The Asana-s according to the Hatha-yoga method
Rule relating to the control of breath
after
....
the
fire
. .
going
.
100 100
real
101
101
Jiva
moving
form
of
101
of the
body
of the Nadi-s antecedent to the purification
102
103
Knowledge
of the Nadi-s
104
The
Yoga and
mg
.....
...
106
107 107 108
The
fruit of
PraqSyama
The course taken by the Prapa The attainment of Yoga through knowledge
course of Pra^a
.....
109
of the
109
110
The withdrawal
of the
wv
.111
Ill
body
The
of Prthivi
fruit thereof
112 112
113
Meditation on the
Parmatman and
Even
the knowledge of
.
.114
.
114
is
pro-
ductive of liberation
.114
is'anopanisad
CONTENTS
XV
PAGE
122
123 123
123
Modesty
Faith
Prayer
....
.
The
nine postures
124
Svastika
124
124
Go-mukha Padma
Virasana
...
.
.
124
.
125 125
Simhasana
Bhadrasana
125
.
Muktasana
126
126 126
Mayurasana
Sukhasana
.
The
fruit of the
mastery of posture
127 127
Dimension
of the
body
The enumeration of the Nadi-s The position and form of the Kugdalt The position of the Nadi-s The flow of the vital air through the Nadi-s The functions of the vital airs The deities presiding over the Nadi-s The transit of the Sun and the Moon in the Nadi-s The course of the Sun of Praqa through the Nadi-s The praiseworthiness of the internal Tirtha-s Seeing S'lva in the Atman Becoming the Brahman by the sight of the Brahman
.
128
128
129
130
131
131
132
.
132
133
134
134
135
Symptoms
of the successful
accomphshment
of purifi.
136
own Atman
.
'137
137
Description of Praijayama
Description of Puraka and others
.139
.
What
Praqayama
139
XVI
140
Conquest
of
Vayu by
practice
.
of
the Sag-mukhi.
mudra Symptoms
141
143
Attainment
of
Gnosis,
diseases and
sm and
143
its
,
diverse forms
.
144
145
145
146
Dharana Dharana
146 147
in the
Atman
Brahman Brahman
The fruit of meditation The real form of Samadhi The Brahman alone, the residuum Summing up
. .
.
149
149 150
Dhyana-bindOpanisad
The greatness of deep meditation on the Brahman The subtlety and the ali-pervadmg nature of Brahman The form of the Pranava
Rule
for meditation
151-171
151
the
152
153
on the Praqava
154 155
.
155 156
Brahman
its fruit
156 157
....
Praija
158 158
CONTENtS
The The The
m
AGE
.
. .
four postures
seat of the Yoni
real
others.
The group of Na^i-s The ten vital airs, Pra^a and others The dependence of the Jiva on the Prana and the Apana The working m unison of the Prana and the Apana during Yoga
.
.
,158 .158
161
161
Ajapa-hamsa-vidya
.161
.
By awakening
The awakening
observances
the
Kuijdahni
is
accomplished the
.
162
The
163
164
The accomplishment
Khe-cari
.
of
Vajroli,
.
by the practice of
164
of the
union
165
two kinds
of
Bindu
The The
practice of the
direct
Seeing the
Maha-mudra manifestation of the Atman m the heart Paramatman, by the application of the Nada
. . .
NADA-BINDOPANISAD
.172-180
.
real
172
173
fruit of the
real
Matra-s
details of
173
twelve
diflferetit
the
M&tra-s
of
the
.
174
derived by
votaries
.
on
.
their
dying during
.
.
particular Matr&-s
174
ivili
The
of
knowing
into
...
.
fruit
175
Inquiry
the existence
of a
or
non-existence of the
previous
Xarma
man
of Gnosis
.175
177 178 179
The power of sound to captivate the mind The real form of the Nada of the final resort The attainment of Videha-mukti by the Yogin-s who are perched on the Nada
.
.
180
Pas'upata-brahmopanisad
Seven queries
world
relating
to the
lSl-197
Supreme Ruler
.
of the
181
Answers
to the
seven queries
182
182
The The
mind
to the
Nada
183
exposition of the
Paramatman being
. .
of the state
of the
Hatnsa
.183
Brahma184
sutra
...
to
.
The Brahmaija
yajSa
.
alone
qualified
.
perform Brahma185
is
Of
the
Hamsa,
that
is
.
the
Praijava,
.
the sacrifice,
.
.
that IS the
Brahman
185
Mental
sacrifice of the
.
.
186
of the
mind
to the
without differentiation
the internal
.
86
The The
.187
.
.
sacrifice
-....
.
187
the
internal
188
CONTENTS
xix
PAGE
The A^va-medba of the form of J&ana-yajna The radiance of the Taraka-hatnsa The attainment of the Brahman through the concep.
189
189
tion of its
form per se
The
Maya
The
....
Brahman
is
.
.189
190
191
the
.
work of iVvara, the supreme consciousness Whatever is other than the Atman is the outcome
Maya
reality
....
of the
191
of
.
Atman
To
...... ......
.
192
Maya
in
the
Atman,
193
of the
Paramatman by
.
the
knower
of
.193
.
195
knower
of the
195
the
knower
of the
Brahman
.
there
is
.
nothing what.
.196
.
the
.
man
.
197
198-216
Brahma-vidyopanisad
The
indication of the
vidya
.......
Pranava
to bear
Brahman by
the Pranava,
which
198
199
Brahma-
The
Su^umga
of the
on them
Pranava
.....
.
....
.
bnngmg
200
200
200
201
XX
through Hamsa-vidya
for devotion to the
attainability of
....
. . .
PAGE
202 203
The
Atman
.....
finite
.204
204
and the
infinite
forms
from
206
Even
for
science there
Pranava-hatpsa
..... .....
.
.
207
.207
208
the
The attainment
of
Whence
The
of the
could the
Hamsa
be got
209
practice of
Hamsa-mantra
.210
.
Hamsa
.
210
The mode of practising the Hamsayoga The real form of the Atman to be ruminated upon by
the
.211
Hamsa-yogin
.213
217-245
.
Mandala-brahmanopanisad
The desire to know the truth of the Atman The announcement regarding the subtle Yoga
.
217
eight Afiga-8
...
.
of the
....
.
.217 .218
218 219
sijc
Ai5ga-s,
CONTENTS
XXI
The
of
fruit of the
Yoga
at the
......
.
PAGE
220 220
220
Looking
fruit
borne by
it
The attainment
Seemg through
by means
221
.
221
,
222 222
The first Taraka The second Taraka The end of the second Taraka
223
mind
to
Yoga
224
224
224
is
S'ambhavi-mudra
.
224
225
The controversy regarding the ultimate object of internal introspection among the adherents of diverse
faiths
.
225
Rule
relating
to
Atman which
is
closely
internal
interwoven
with
the
ultimate objects of
diverse faiths
The attainment
planted in
....
of one
226 226
who
is
firmly
The Jyotir-atman,
basic support of
which
is
the
pection
227 228
The
Its
fruit of the
knowledge
of the Jyotir-atman
228
.
228 229
The accomplishment
indications
......
. .
of the
S'ambhavl-mudra and
its
229
XXii
the real
.
.
form of 230
230
230
indications
The attainment of the Pranava through the Satj-mukimudra The knower of the Pranava not bound by obligation to
. . .
perform religious
rite of
any kind
Accomplishment
mani
state
laid
of
231
Procedure
23
by the contemplation of
232
233
233
The knower of the Brahman becoming the Brahman The attainment of liberation through meditation of the Brahman, preceded by the giving up of all volition
234
The
and others
Mode
and liberation
Becoming a knower
The attainment
form of ceaseless Bhss The non mindedness associated with the Saipbhavlmudra Attainment of non mindedness on seeing the indications of the Paramatman Then, the turning away from worldly existence The destruction of the mind through the dissolution
.
Brahman
of
of a higher order
.
of the state
the
Brahman
of the
239
239
240
of
the
inner
.
senses,
.
by having recourse
.
. .
to
the
Taraka-path
.241
CONTENTS
Unmani Brahman
XXllI
PAGE
By
state,
the Yogin
241
its fruit
The knowledge of the five-iold ether and Summary of all the requisite equipments
Rule relating
in
242
243
for
Raja-yoga
mind
finally resting
By
the practice of
of
243
the state
The
aska state
......
.
244
Aman245
Maha-vAkyopanisad
Those
eligible for being
246-250
Atman
.
246 246
The The
The
real
manifestation
the
Paramatman through
. .
the
.
practice of the
real
Hamsa-vidya
247
the truth
249
.
250
250
251-278
The
fruit of the
Vidya
Hamsa
.
YOGA-KUNDALY-UPANISAD
The
Temperance
food
The Padma and VajrSsana postures The rousing of the power and the two ways
sing
It
The rousing of the Sarasvati The varieties of Praijayama The Surya-kumbhadta The Ujjayi-kumbhaka The S'itali-kumbhaka
.
251
252
252
of practi-
252
253
254
254 255 255
XXIV
The Bhastra-kumbhaka.
Rule relating
to
The
them
..... ......
number
of times of
.
.
.... ....
. .
. . . . .
PAGE
256
256
.257 .257
258 258
259 260
Kum-
The rousing of the KuQdalim by the practice of Yoga The Kuijdalini, reaching the thousand-spoked lotus by
bursting through the three knots
260
The
dissolution of
Samadhi
Samadhi-yoga
By
fully
accomplished
to
The method
cari
.
and Purijima
.261
262
263
264
,>
266
267
is
success-
268
the phases of
Ama-vasya, Pratipad
271
By
....
will be
272
273
is
of
Yoga, there
no mani. .
The knowledge
of the
Guru's precept
.....
to be derived
274 274
from the
CONTENTS
The bearing
XXV
PAGE
of the
Brahman on
275
universe and other
The bearing of the Brahman on the phenomena The Brahman has no counterpart
.
...
.
. .
275
276
276
Meditation which
the
is
Brahman
embodiment
277
279-300
YOGA-COpS-MANY-UPANISAD
The
six-fold stages of
Yoga
about the body essential for
279
Knowledge
of the truth
Yoga
.
279
others
280 280
281 281
.282
their
airs
.
that
move
.
in
the
Nadi-s and
functions
282
The
wise,
otherwise
283 283
... .....
.
the
.
284
285
286
with Vajroli
and other
The Mahi-mudra The Praijava-prayer The Brahman, of the form of the import
.
... ...
of the
Pra^ava
XXVI
The meaning of the several limbs of the Pra^ava The Brahman radiant at the top of the Turiyomkara The fourth Hamsa, the import of the Prapava The muttering of the Pranava, making the absolute Atman manifest The necessity for the control of vital air even in the
. .
292
293 294
The accomplishment
tion of the
of
Nadi-s
294
295
295
Description of Pranayama The purification of the Nadi-s The PraJjayama with the preliminary
. .
296
regulation
.
of
.
Matra-s
296 298
The
fruit of
and
their relative
importance
By
The
Sag-mukhi Mudra
is
tinctly manifest
practice
of
diseases
......
Praijayama
the
dispeller
of
is
...
.
is
Nada
dis.
299
all
299
300
301-325
organs of sense
necessary
4
YOGA-TATTVOPAN1SAI5
The The
desire to
know
the eight-fold
Yoga
attainment
is
301
301
Yoga,
difficult of
What
only the
.
302
of
Paramatman
methods of acquisi.
.
303
The
. tion) of knowledge and Yoga The real form of knowledge Yoga of four kinds, Mantra-yoga and Arambha and other stages of Yoga
304 304
305 305
others
.
CONTENTS
Description of Mantra-yoga
XXVU
PAGE
305
Description of Laya-yoga
The stages of Ha{ha-yoga The important parts of Yama, Niyama and Asana Overcoming the obstacles to the practice of Yoga The right sort of Matha and Asana, fit for PraQayama The mode of commencement of Praqayama PrSqayama with due antecedent measurement in
.
.
306
306
Matra-s
Purification
......
its
of the
symptoms
diet
t
Observance regarding
practice of
Yoga
The
successful attainment of
Kevala-kumbhaka
.
310 310
311
Yoga
Ghata
the state of
eflfort
.
312
Description of Pratyahara
.
.312 .312
the rule
.
The Paricaya
five
stage
....
.
. .
elements
317
Accomplishment
of
.
unqualified kind
.317
,318
The
the
renunciation
and
pleasure by one
who has
Yoga
.
Description of Maha-bandha
Description of Mah&-vedha
The
real
form
of the Khe-cari
XXviii
The
their fruits
.
320 320
321 321
results
.
The real form of Vajroli The real form of Amaroli The completion of Raja-yoga
Worship
of the
...
. . .
.321
322 322
is
Pranava
m the
The
the
.
Atman
YOGA-S'lKHOPANISAD
...
.
324
326-396
326
The path to liberation difficult of access The Brahman not attainable by mere
S'astra-lore
The Jivahood
the like
of the
...
men
of
.... ....
Brahman
of the defects of lust
326
327
327
proficiency in
and
.328
Yoga
.
329
330
The
real
is
its fruits
There
difference
man
331
is
To
the
man
of
no
332 333 334
....
of individuality
is
The development
root of
all
ruin
For one who has accomplished Yoga, there ensues the power of doing, undoing and otherwise doing, as
,
.....
by
itself at
. .
the
335
Imposture by men of Gnosis of the spurious variety The emancipation of such men attainable only through
association with Siddha-s
....
336
337
CONTENTS
The mutual
and cause
XXIX
relationship of
......
JSana and Yoga as
. .
PAGE
337 338
effect
the
Atman dawns
.
only in a
.
mind
.
by Yoga
....
.
By
is
tion of
341
extent
The
recognition of his
Yogin
Sitting at
...
. .
342
own Atman by
the accomplished
342 343
the feet of a
bis
.....
. .
. .
Na^
343
343
Kumbhaka-s
344
345
345 346
.
Description of the
Bhastnka-kumbhaka
means
time
the
of the Kun^ali
power
and the
.
The
acquisition
of
through Susumi)&-yoga
....
XXX
The
successful attainment
of the Brahman by the practice of Yoga Maha-yoga of the character of the four-fold Yoga
351
of
like
. .
352
352
Hatha-yoga
Laya-yoga
Raja-yoga
352
353
.353
.
means
is
of
Yoga
353
The manner
sequent
in
which success
achieved in a sub-
incarnation
Yoga
354
.
is
liberation
354
and the
like
355
arti-
Rule relating
ficial
and
psychic powers
of a Yoga-siddha
356
357
The index
his
and a Jivan-mukta
body remains
358
358
Description
in
detail
of the six
centres
.
Muladhara
.
.
359
361
He who
The
is
greatness
Pranava
...
of
the
Explanation as to
mantra
Explanation as
.
Nada-hnga
Explanation as
to
The Prapava
the
Bmdu
361
is
of the quality of
a Mula-
362
to
why
it is
362
363
why
it is
363
CONTENTS
Expedient to be adopted for the attainment of the
XXXI
Praqava-brahman
....
is
PAGE
363
364
Atma-mantra
364
365
365
The greatness of the investigahon of the Nada The occurrence of the knowledge of the Para>tattva, only through devotion to the Guru and Is^vara The four forms, Para, Pas'yanti, etc., of the Nada
brahman
Enunciation of the form of the Vaikhari
366
366 368
By
the
intuitive
perception of Vaikhari
.
is
attained
368
The real form of the Paramaksara The attainment of the Para-brahman through thedevo tion to and the meditation on the Sabda-brahman
Falsity of the nature of the
J
369
370
371 371
iva
The Brahmanhood
of ruin
of the entire
....
phenomenal world
372 372
373
Falsity of the
The extreme
Attribution
of
Brahman
Atman
374
through Ignorance
375 375
The real form of the Na^i-cakra The body of the Brahman, of the of Bmdu, Agni and Soma
....
376
three-fold character
378
XXXll
Fancying the
and the
fruit thereof
'
Mudra and
by
its fruit
Attainment
of
at oneness
the
.
conception
Narayana
in the
Sahasrara
380
by the Yogm having recourse to the methods prescribed. Rule regarding the service of the preceptor
Greatness of the Yoga-s'ikha
psychic powers
. ,
380 382
382
383
383
Real form of the Susumna The Susumna, the main prop of all The awakening of the Para S'akti Meditation on the Paramatman
384
.
384
385
<
386
Attainment
of
liberation
in the
Adhara-brahman
of the deities,
is eflTected
.
387
By
Brahman
388 389 390
and others
into the
the plexuses,
the entrance
.
Brahma-randhra
Brahma-randhra
The
....
.
greatness of Susumija-yoga
assumed by the
390
391
power
of
The manner
Liberation
and
bondage
due
The
Bondagfe and liberation, the results of the mobility and immobility of the mind
the
392
392
392
CONTENTS
By
constantly dwelling on the thought that the mind
JOtxiii
PAGE
does not exist apart
direct
perception
tained
The
the
inseparable connection
mind
Brahman could be
at-
393
Nada
is
cause of the
mind
395
395
396
397-447
Without practice
of the
in
Guru
there
no dawning of knowledge
VarAhopanisad
397
398
398
399
400 400
402
alone
The knower
Brahman and
....
the
Atman
is
The form of the Bliss of the Atman The self-manifest nature of the Atman The incompatibility of the Atman with Maya and
.
.
402
403
progeny
...... .....
.
its
403 403
of the
knower of
the
Atman
For the knower of the Atman, there is no bondage resulting from Karma ^ . Divergence between the wise man and the ignorant man in the matter of the view-points and positions
.
.
404
404
CXXIV
....
bondage and
PAGE
.
liberation, forsooth, in
Concentration on the
Brahman and
.
the
Atman
.
for the
.
removal of bondage
Announcement regarding Upavasa which forms the means to the attainment of the Brahman Non-vicanous knowledge, the means to Jivan-mukti Rule relatmg to the giving up of the internal anxiety
.
.....
.
ward
lying
all
.
The Brahman
all states
nondiflferentiated within,
......
transcending
of the non. .
409
411
Brahman
.411
.
Brahman, preceded
.
412
413
Atman
.
416
Rule relating to
silence,
417
418
of
.
The
state of Existence,
.
Lord
...
419
Devotion
to the
419 420
421
Equality of
all in
God
The mind alone, the cause of the cycle of birth sand deaths.
Experiencing passion and the like in the non-atman,
the characteristic of a
knower
422
423
(of
CONTENTS
The
The The The
four-fold nature of "
.
XXXV
PAGE
A"
.
of the Praijava
controlling agencies of the gross and other varieties of " A " and others
of the
Pranava
..... .....
.
424 424
425
seven stages
Atman
alone
... ...
. .
....
428
Description of a Jivan-mukta
Brahman The exposition of the course adopted by birds and ants. The hallowed nature of the eye-glance of a knower of the Brahman
Knowledge
of the
Yoga
Number
Rule
429
430
43i
432
433 433
433
ments for the avoidance of bodily wastage For the sustenance of the elements, should be practised the U^diyana-bandha The three kinds of Yoga known as Laya, Mantra and
subdivisions of
Varieties of
Yama
The
eleven postures
Pra^^Sylma
...... ......
Yoga
.
.
....
.
.
434 434
435 435
.
and Niyaraa
.
435
436
436
its
limbs
435
XXXVi
The plexus
.....
.
PAGE
437 438 438
439 440
are employed as
means
.
to acquire
.
.....
...
is
The
Sarnputa.
yoga by
m a nut-shell
440
The attainment
step,
Brahman
.
step
.441
442
.
Pranayama along with the meditation of the Brahman The mode of practising the Yoga of piercing (through
the three knots)
....
Arambha and
Vidya and
.
442
443 445 446
for the
overcoming of obstacles
others
S'andilyopanisad
..... .....
. .
of Yoga,-
of the profici-
447
448-491
443
449
.
450
451
453 453
The measure
of the
Rule relating to
Xhe
place of
fire
others
Description of the middle of the body, in the case of human and other beings
..-..
.
.
Kumbhaka
in
454 454
454 454
the case
of
human
beings and
....
CONTENTS
The swirling of the Jiva in the plexus of the navel The form and functioning of the Kuq^hnl The fourteen Nadi-s The Susmuija Nadi The places of the other Nadi-s around the Susum^a The ten vital airs, Praqa and others, their places and
.
XXXVtl
PAGE
455 455 456
456 456
... .....
. .
.
functions
.457
.
459
Yoga and the monastery suitable for the practice Yoga The manner of commencing the Pranayama Rule relating to the practice of Pranayama for purifyof
. .
Symptoms
Nadi-s
460
460
461
461
462
462 463
463
The mode of meditating on the letters of the Pranava The mode of practising the Praijava The PrSijayama performed with the sole purpose of
purifying the Susumija
NadT
....
day
.
The number
Observance
464
m accordance
464
464
465 465
From
The
is
attainable the
. .
dha-s
The expedient
cranium
....... ......
.
mind
466
466
466
XXXVill
The Ujjayi Priflayama. The Sitkara Pranayama The S'itala Pranayama The two-fold Kumbhaka, accessory and essential The fruit from the practice of Kumbhaka Attainment of the Vaisijavi Mudra Direct vision of the Brahman through the attainment
....
Brahman
467
468 468
468
of the Khe-cari
Means
of attaining the
duration
Attainment
mmd
469 470
non-differentiated by
470
471
of aloneness
by the dissolution
of the
Dissolution of the
mmd
mmd
....
.
J nana
472 472
473
Suspension of the throbbing of the mind with the suspension of the throbbing of the vital air
.
The
473
475
state,
Kumbhaka
.
mmd
Susumna
475
.
476 476
Means Means
vital air
during practice
....
.
477
478 478
Means
to be
employed
for
ment of one's own Atman knmunity from all disease, attainable through a special kind of Dharaga Acquisition of various psychic powers by Saipyama
.....
and the hke
. .
over the
tip of the%iose
478
CONTENTS
xxxix
PAGE
Pratyahara of
five kinds
....
482 482
483 483
The real form of the non-qualified Brahman The non-demonstrabihty of the Brahman The Brahman beyond the range of speech and the mind The. Paramatmanhood of all things From the instruction imparted by the Guru is the attainment of the knowledge of the Atman of all The state of being the Atman alone without a counter part, of the Brahman The three forms of the Brahman The indivisible Brahman The divisible Brahman The partly divisible and partly indivisible Brahman
.
484 484
485
485
487
488
Para Brahman
Definition of absolute Existence as the state of the
489 489
Atman
Definition
of
absolute
Existence
as the
state
of
Mahes'vara
Definition of absolute Existence as the state of Datta
489
treya
...
names
Hamsopanisad
The
the
Brahma-vidya
The form
thereof
of
490
490
492-502
492
.
493 494
fruit of the
knowledge
By
IS
....
.
494
496
497
The mode
Seeing
qualified
the
Hamsa
..... ......
the
.
Ajapa-hamsa-mantra
499
499 500
500
501
mind
LIST OF CORRECTIONS
Page
xlii
FOREWORD
Sanltana-dharma, comprising the religious tradi> tion and conduct in life of the Indo-Sryans, is based on the four Vedas, ^c, Yajus, SSman and Atharvan, the treasure-mines of knowledge, handed down to posterity from time immemorial by the ancient Ftsis.
The
The Yajur-veda
and
Kfsija-yajus.
is
made up
To
Yajur-veda 109 ?g-veda~21 SSma-veda 1000 and Atharva-veda 50. These S^kh3s are said to contam one Upanisad each. The aggregate number of the Upanisads thus comes to 1180, of which only 108
;
as follows:
We
propose, in the
first
have a
in
bearing on Yoga and give a rendering of them English, arranging them in the Alphabetical order
their
of
names. According
to
ancient
orthodox
usage, certain
the
chant^
belongs to one
IV
or
other
of
the
five
five
different
classes
mentioned
above.
classes
Mantras with the respective of the Vedas to which the Upanisads besuch
given here-under, along with their English
The
long
are
rendering
1.
The
S'anti-mantra
for the
Upanisads of the
Rg-veda
^ 5nf<T:
My
Speech has
other senses).
5nf^: 5nf^:
II
its rest
on
has
my Mind
its
My Mind
in
on
my
Manifest
Thyself
!
Mind) of mine
my
(O Mind') Do not what I have learnt (O Brahman !) By this knowledge gathered by me, I meditate on Thee days and nights. I shall ever
speak Rta (the
truth).
shall ever
speak Satya
(in
(Brahman) protect me. May that (Bfahman) protect him that taught Protect me (me) protect him that taught (me). Om Peace Peace Peace
praise of the Truth).
May
that
!:
2.
The S^ti-mantra
for the
Upani$ads of the
S'ukla-yajur-veda
^
within)
full
IS
5rTP?f*. 9rrP?f:
5n^:
is full.
ii
This (which
lies
one
full
! !
IS
Than the (latter) full one, the (former) greater. Out of the full one, after reahzing
the
Om
Peace
Peace
3.
Peace
'
The S^nti-mantra
;
for the
Upanisads of the
Krsna-yajur-veda
JTR^ft^W^
*?T
f^fl^
V* 5n1^: 5rrf^-
5n15rl:
||
May
both,
sustain
(the
Brahman
(the pupil
May
(It)
both together.
Let
us
(for learning).
Effective
other).
4.
may
May we
Peace
'
!
Om
The
'-
Peace
Peace
'
Sania-veda
VI
5n^5r:
II
May
(the
(the
etc.,)
nourish
my
seeker's)
hmbs,
etc.).
(so
proper posture,
airs, eyes,
(May my power
their
etc.).
ears
it
and
all
as far as
lies
in
power,
All
is
(in
S'ravana
Manana
study,
reflection,
but the
Brahman
expounded by the Upanisads. May I never renounce May (that) Brahman (also) not re(that) Brahman. nounce me. May there be non-renunciation. May
non-renunciation be mine.
of conduct) as are
May
such
Dharmas
'
(lines
propounded
in
me, who
am
absorbed
! !
Peace
5,
Peace
The
S'anti-mantra
for
Atharva-veda
f^sf^^WTta^^:
%^^v.
'sf^
I
5Rt?T
^^
I
l^:
^^
ii
^^
!
^
I
^.
"^ f^^^:
II
^
O
n^Tfc!^^
^ ^nf^'.
Gods
May we
(the seekers)
May we, the performers of the (Dhyana-) yajfia, (sacrifice of the form meditation), see with our (internal) senses the of
Vll
May
away
we,
who
from their ordmary functions and) concentrated on the subtle ones, attain an existence (free from disease, etc.,)
of
Deva
(Praja-pati).
May
who
is
May
May
Tarksya,
our
unhampered
welfare.
in
his
flight
(contribute
towards)
May
!
Brhas-pati
!
contribute
!
!
Om
Peace
Peace
Peace
of the sections
Upanishad Brahmayogin.
ADVAYA-TARAKOPANISAD
[This Upanisad, which
veda, fixes
goal in the
is
the Fifty-third
among
Brahman and
the
Brahman
Then and
for the his senses
we
presently expound,
who
has controlled
S'ama and others, the Advaya-tarakopanisad, (the Upanisad with which to attain the Brahman by crossinj^ ovei Samsara by Taraka-yoga). (1)
is full
and
"
am
of
the
form of Cit
tion of verses
This Upanisad contains prose and verse mixed. The is printed slightly removed from the margin.
' The SIX self-control as to qualities are 1. S'ama, quietude 3," Upathe mind. self-control in action. 2. Dama, subjugation rati, cessation, tolerance 4. Titikaa, endurance; cheerfulness. 5. Sam&dhana, intentness ; one-pointedness. 6, S'raddha, faith ccmfidence.
,
2
eyes
slightly
transcendent Brahman, above the middle of the eyebrows, as having the form of the effulgence of Sat, Cit
Bliss),
he
(2)
dotage
and deathjjind is hence styled as Taraka having reaT" ized that the two (entities), Jiva and Is'vara, are but the results of Illusion, and given up all demonstrable things as " not this, not this ", what remains, that, is the non-dual Brahman. (3)
How
For
its
TO BE Attained
three kinds of
Laksya
(Introspection).
(4)
Moon. That, taking its rise from MuladhSra (Root-support), goes in the direction of (the plexus) Brahma-randhra (the crevice of the Brahman), Midway between the two is the celebrated Kundahnl, with a radiance, such as of myriads
the effulgence of the
(the
plexus)
of lightning-flashes
and a
advaya-tXrakopani^ad
fine
3
it
Having seen
all
through
the
Mind
alone,
man
is
released (from
all
bondage),
becomes a Siddha (accomplished). A sound resembling Phoo is generated m (his) two earforehead, (he)
'
'
When
Mmd
is
he attains,
the seeker(5)
through Introsp>ection,
Bliss
oi
an exquisite quality.
Even so does he
in his heart.
Thus should
Then
(follows)
slightly
the description
of
External
Introspection
of a blue colour
ently
shining like a
wave
of
blood-red colour,
but
and twelve digit-lengths, such he becomes a Yogin (Adept). There are radiant beams foremost
six, eight,
ten
in
in
who
By
seeing such
beams
becomes a Yogin.
He
sees radiant
beams,
him-
glances or on Earth.
Such a
By
who
crest,
Whereevwr
4
he
may
be,
(6)
the
description
of
Intermediate
Intro-
He
sees,
Sun resplendent with variegated and other colours, like a huge conflagration of Fire and like the midethenal regions devoid of these.
He
seeing
stands with a
theirs.
By
Ether devoid of qualities there ensues transcendent Ether resembling palpable darkness brought into relief by the splendour of the
ensues
radiant
Taraka form
the
fire
Ether
shining like
of the deluge
and there ensues the Ether of the Sun dazzling with the splendour of a hundred thousand Suns. Thus the five Ethers, external and internal, become visible to the Introspection of a Taraka-yogin. He who sees it, released from fruits, becomes like such Ether. Hence the Introspection of Taraka alone becomes the bestower of the fruit of non-mindedness. (7)
dent lustre excelling
all
;
advaya-tXrakopaniad
Know
of
then that
Yoga
is
pnonty and posteriority the former should be known as Taraka and the latter, Amanaska (nonminded variety). (8)
Moon and
the Sun.
The
seeing,
consists
after
concluding that, as
there
exists
the
m3nda),
solar
(corresponding)
and lunar
(of
discs
head
the
Yogin) in
Microcosm
(PindSnda).
Here also he should contemplate with a mind looking upon the two as essentially one, as without such a
mind, there
is no scope for the play of the senses. Hence, Ta^raka should be construed as possible only
with Introspection.
(9)
Thl Two to
be Distinguished as Corporeal
AND InCORPOREVL
That TSraka
and Amurti-taraka
is
two-fold
Murti-taraka (corjxjreal)
(incorporeal).
is
is
corporeal
incorporeal.
In
all
cases, in
making out the inner import, the practice along with the Mind is desirable. As with the TSrakas could be
6
found what
form, which
of
tlw Mind,
the
Brahman Brahman is
alone.
Hence
it
is
of white lustre.
That
Brahman becomes knowable by means of liitrospection with the eye aided by the Mind. So also is the Amurti-taraka (incorporeal). It is only by seeing with the aid of the Mind, that Dahara and the other kindred forms of Ether become knowable. Perception of form
being dependent on the
as well as inwardly,
it
Mind and
is
the
of
Stman, the Mind and the eyes, that the perception form IS achieved. Hence Introspection in con-
Mind
is
is
the
Taraka-yoga.
After
bnngmg about a thorough union of the Taraka conjoint with the Mind along with it, with cautious effort, he
should
lift
his
eyebrows slightly
of)
is
aloft.
This
is
the
former (variety
is
Taraka-yoga.
incorporeal
is
said to
There
a great
beam
That is worthy of being meditated upon by Yogms. Thence flows supernatural power, such as Anim3 (attenuation) and the like. (11)
the palate.
advaya-tXrakopanisad
Mudra
of
is
pertaining to S'arpbhu.
By
the residence
therein
sages
Earth
of
rendered holy.
are sanctified.
Whoever
such
worshipping
great
Yogins,
also
becomes
(12)
liberated.
great
preceptor.
Internal
Introspection
assumes
hidden
the cavern of
Buddhi
(Intelligence), or the
Turiya-Caitan>a (the fourth Consciousness) abiding m the odas1inta.' Seeing those (forms) depends on the.
grace of the good preceptor^
(13)
is IS
the Scarya,
who
is
who
devoid of ^ite,
is
o^as'anta, wherein the Turlya-Caitanya is said to abide, evidently a spot sixteen dijfit-lengths over the crest.
his stand
is
on Yoga, who
;
his being in
Yoga and
is
cleanly
who is
who
especially
possessed of these
(14, 15)
*
The
syllable
'
Gu
'
Ru
'
means
its dispeller.
dis-
Guru
is
so termed.
;
(16)
is
the transcendent
the
supreme goal
the transcendent
wisdom and
the
The Guru
is
alone
is
the
Guru alone
teaches
all else.
That,
therefore
the
Guru
greater than
(18)
He who
causes
(this)
becomes the release from the cycle of births and deaths At that very moment perishes all sin, committed through
all
previous births.
He
is
attains
all
heart.
To him
of
there
the acheivement of
the ends
this
and aims
human
existence.
He who knows
Thus
the Upanisad.
(19)
'
AMFtTA-NSDOPAN I$AD
[This Upanisad, which
veda, demonstrates that the
is
the Twenty-^Sf
among
study,
Manana
with an impure
mind
the
Brahman and
SIX stages).]
(Yoga with
The
tated again
and again on
their import
and
realized the
Worship of the
Praiiiava
'
Om
',
then making
ioka,
'
absorbed
in
This Upanifftd
is in
10
and halting
at
syllajjles
and
signs,
the
Brahman) by means
of the letter
'
'
devoid of vowel.
(4)
Description of PratyShXra
That
like,
IS
known
and the
Stman.
known
etc.
Even as the impurities of the mountain-ores are burnt away by the blower, so also, the results of misdeeds committed by the oi^ans of sense are consumed by the holding of the breath (vital airs). (7) One should burn misdeeds by PrS^SySmas (drawing the breath) and sm by DhSra^iSs (holding the breath). Having brought about the destruction of sin,
one should think only of Rucira (KumbhaJia).
(8)
am^ta-nXdopani^ad
It
(Rucira),
air,
Expiration
three
(Recaka)
are
(these)
PrSoIyamas,
the
acts
of
Recaka,
Kumbhaka
breath).
(Expiration, Inspiration
and Cessation
Description of PranXyama
That
IS
called
Prariayama,
should
one
with
Description of RecakJ?
Sending up (gently) the breath (outward), emptying the space (m the region of the heart) of the Nir-atmaka (air not forming part of one's own body) and keeping to a state of void, such is the description
of Recaka.
(11)
Description of Puraka
Even
as a
man
drawn
such
is
(12)
',
The
S^iras here
denotes
'
Paro-rajase savadom
Gftyattrl.
12
in,
he should means shake his hmbs keep to the same state such is the description of Kumbhaka. (13) See forms like a blind man. Hear sound like a deaf man. Look upon (thy) body as on a piece of wood. Such IS the description of a Pras^nta (Yogin
nor
by
any
(14)
Description of DhXranS
Regarding
his
mind as
full
of Saipkalpa (desires),
when a wise man merges (it) into his Straan (own Self) and is absorbed m the contemplation of the Supreme Self, that is known as Dharao^. (15)
Description of Tarka
is
called
Tarka.
Description of SamXdhi
it
(the
amuta-nXdopani^ad
15
The expedient to
be employed for
made
al]
of Darbha-
comfortable and
all evil
free
from
flaws,
havmg
provided (agamst
ing the
Ratha and Mandala (the syllables of Om and the Vyahrtis), rightly assuming the Yoga posture of Padmaka, the Svastika or the Bhadra, facing towards the north, closing the nasal chamber with one finger (of the hand), he should, by drawing in the breath, maintain the Agni (m the triangle of the plexus of
Muladhara) and think only of the sound (Om).
(17-19)
viz.,
Om
(the
the
This,
discontinue.
With
this
divine
many times for ridding one's own impurities. Then should the wise man who knows (the
of)
efficacy
Mantras meditate as explained previously, first through the gross state, traversing the gross and subtle
the
states,
(21)
The man
wise,
The
Matras
decays
duration of DhSrana
is is
(eight or seven)
MatrSs
(23)
Yoga
reckoned as of twelve
That
;
the
which
consonant,
nor
14
labial,
nor
the
semi-vowels,
nor
the
(24)
sibilants.
The constant
practice of Yoga
lie
Hence should
it
he ever practice
path.
\t
as his
(25)
Vayu
Moksa
siitra)
Brahman), Bila
(26)
(leading
Turya-viraj),
Susira
(leading to Turya-
The
too
The Yogin should always avoid fear, anger, sloth, much slumber, too much vigil, too much food and
(27)
fasting.
am^ta-nXdopani^d
of
its
15
own
In
the course of four months he sees the Devas in the course of five months he sees (the Viraj, etc.) in their order m the sixth month he attains the Kaivalya of his desire. (There is) no doubt about
;
this.
(28, 29)
The Thing to
What
Water
is
,
IS
Earthy
is
of five MStras.
;
What
;
is
of
what is Fiery is of three Matras what is Aerial is of two Matras while Ether is oi one Matr5 what is of no Matra should be meditated upon by the Yogin. (30)
of four
Matras
This, which
is
is
known
as the Prapa.
The
The
lakh.
limit of Breathing
and one
(33)
16
PrXna, etc.
The first Prana dwells m the region of the heart Apana again in the anus Samana, in the region of the navel Udana in the throat Vyana always stands
;
; ;
pervading
all
(34)
the
is
colours
of
the
five
Pranas
in
order
in
the middle of
it
(the
body),
of
the
colour of the
Indra-kopa insect
Samana, midway between the (former) two, is of a milk-white colour and shining Udana is pale-white and Vyana is bright like flame (of fire). (35-37)
,
The Final
Having broken through
etc.),
Frl'it
of whichever
may
die, is
he
IS
AMRTA-B1NDUPANI$AD
[This Upanisad, which
the
is
the Twentieth
among
mind as
the
is
knowledge
attainable.]
of
the
Brahman
the final
goal
The Mind
Bondage
\ND Liberation
described as two-fold,
the
impure
the
impure
(variety),
as
with
desire
is
The
tion
mmd
of
alone
desire.
libera-
human
beings
when attached
to the objects of
;
desire
(it) is
when
(1, 2)
Mind should be
18
desire,
Mind
when
is
sought.
its
own
(Atman), that
state.
(it)
moment
its
it
reaches
(it)
its
tran-
scendent
be inhibited,
as long as
this IS
Wisdom
as
Meditation
the rest
is
(3-5)
beyond
one's
self)
;
self)
nor should
it
but should be
pondered
from
all
partiality,
when one views it free then indeed will one become the
(6)
Brahman.
the
Yoga
(relating to the
Brahman,
at
first)
lYoga relating to) the tran* scendent (non-quahfVed Brahman) beyond the syllable (Om), by the experience (of Yoga) without the syllable
(Asvara which
is
am^ta-bindCpani^ad
reckoned as non-existence.
19
is
That alone
the
Brahman
which
is
non-fragile,
non-differentiated
and untinged.
One
his)
surely attains the Brahman, (simultaneously with realizing " I am that Brahman ", On realizing
(Brahman) non-differentiated, infinite, having neither cause, nor example, immeasurably extensive and without beginning, the wise man (Yogin) (simultaThere is no dissolution, nor neously) stands liberated.
which
creation, neither
con-
This
is
the ultimate
(7-10)
Truth.
To
no
rebirth.
The Bhutatman,
is (after all)
only
and
in
many
(reflec-
Moon
in water.
(11, 12)
\yj a.
pot,
(\s
not vn
carried
earned from place to place), when the pot is and the pot may disintegrate, while the Ether
is
the Ether.
20
and
On
the
destruction
know
(it,
as the
it
comprehend
as
(13, 14)
name
When
sioned,
is
dispelled (and he
is disillu-
wise
man)
Brahman).
the S'abda-Brahman
'
The S'abdaksara (the mystic syllable, Om ') is (to be Brahman when that
;
(Om) has decayed, there underlies it Aksara, (what knows no decay) if the knower of the Atman should desire the Peace of the Atman, he should meditate on that Aksara The two Vidyas that ought to be known are the S'abda-Brahman and that Brahman which
;
transcends
(it).
He, who
is
wise
Brahman, attams the transcendent Brahman. The man, having studied the works (bearing on the "knowledge of die Brahman, e.g., the Sadhanacatustaya, etc.), intent on the sound acquisition of the knowledge (of the Brahman), should abandon the books
am?ta-bindOpanisad
21
after
their
entirety,
even
as
seeker
grain
(16-18)
in
all Beings
is
the quality) of
cows of various colours (the wise man) looks upon the knowledge (of the Brahman) as on milk and on the people with various garbs as on the cows.
;
Vijfiana
(knowledge)
abides
(hidden)
in
in
being after
milk.
in
(Hence) should
churning be constantly
made
the
mind by every
(19, 20)
By making
(by
Brahman,
as
non-fragile,
"
I
considered
(one's
all
own
Self)."
is
That which,
all
though dwelling
in
beings,
the dwelling of
am
(21,22)
K$URIKOPANISAD
This Upamsad, which is the Thirty-fip^t among the 108 Upanisads and forms part of the Krsna-yajurveda, deals with Yoga as the instrument wherewith the
obstructions to the knowledge of the
Brahman
are cut
asunder.]
YogSdhikSra
I
shall
presently
relate
for
the
Ksurika
(knife)
of
Dharana (absorption),
the
proper attainment of
Yoga, (by cutting asunder one's ignorance, the knot of on attaining which there will be no the heart, etc.)
,
Svayam-bhu.
(his
its
hmbs,
it
the
Mind
in
his
heart,
(rendering
free
from the
effects of the
breathing
his entire
one should
fill
K$URlKOPANIAD
23
Atman
Matras
(body),
(in
by degrees, with the Yoga of twelve point of length and time) and the Pranava
Matras) (with
after blocking
(Om) Vayu
(of
four
all),
;
Forty-eight
all
Matras of
in
up
the body
and neck,
vital airs
Pratyahara
leaving brought (his sense-organs) under control,
and made
(in
his A.tman,
the heart),
(Mind and Prana) firm and strong with his thumb (aided by the little finger
he should perform (Dharana of the
and the
toes),
ring-finger),
the three
respectively
In the
vital airs
thence).
(two
made up
Then
etc., vtz.,
(Mapi-pura), he should
till
mastery.
There
is
the
Nadi,
Susumna by name,
red, yellow, black,
brown and so
n,
mastery)
white (Susum^)
Nadl.
There,
24
web, should
like
be fixed on) the great support of the heart shmmg a blood-red lotus, known as Dahara-pundarlka
in
(Anahata)
Vedanta
(lotus),
Scriptures.
triad)
Having
the
broken
throat
through that
(Vis'uddhi).
i!6gion
'''^the
(the
reaches
in
and then on
by similar processes). (6-10) He should meditate on that form identical with that of the Marman (vital region), which is in the (big toe of the) foot, transcending the Mind, latent, very
SahasrSra
intellect.
By
the form
" there
should
cut
asunder
ignorance,
tor)
the
the
heart, etc).
(The
of
bolt).
Yoga
the
the
is
'cutting
j
asunder
as
of
the
Marman
shanks
known
off
Indr^vajra (Indra's
intensified
By
resorting to
such Yoga,
that
eyes,
the
middle
of
the
doing
and the
four-fold Sthula
Then should
in
the "group of
throat,
Nadl&,
situated
the
one
hundred
KURlKOPANI?AD
gu|umjgJ^laAeiitapJJij
25
of the
left
S usumna)>i Between the two is that superb spot, on knowing which, one becomes the knower of the Veda (the Brahman). There are
and Pingala
Seventy-two thousand (other)
of _the_eyes, the
Nadls
the pr ojecting
vital airs
on every one of
them
knife
IS
to
be cut
the
by Dhyana-yoga.
is
Kaivalya
of
in)
Susumna
the
brightness of
fire,
by the practice of Yoga, should the stout-hearted Yogin cut off, even in this birth, one
rendered clean
Brahman) The moment the Yogin sees (the eyes, the Mind and the Pranas projected on the one remaining
Nadj) as firm as (the fragrance) of the Jati flower,
(he,
becomes
In this
manner the
Mind and
good
(the
and bad
thorough
qualities.
identity
(the
the
Brahman
rebirth.
with the
(11-20)
Susumna) reach
Brahman), nd of
With
(of
26
lotus-stalks
sky-ward, even
knife
and deaths.
even
Even
so,
meet with
burnt his
final rest.
its
dissolution,
cut the
(Om), sharpened by the practice of the control of breath and whetted on the stone of stern discipline, does not
bind
it
again.
Thus
the Upanisad.
(22-24)
TEJO-BINDUPANISAD
CHAPTER
[This Upanisad, which
is
I
^08 Upanisads and forms part of the Krsna-yajurveda, deals with the reahzation of Videha-muk ti. the
state of existence of the
Bliss
and
Consciousness
material
and
the
illusoriness
is
of
qualified,
existence,
which
not of the
Atman.]
(I
which
is
illumining the myriads of transformations of His mind), which embraces (within its vastness, the illusion), that is minute, which has a bearing on S'ambhu (the inmost Bliss), which is sedate, which lies beyond the gross and
meditation
effort,
on
which
is
hard
and difficult to reflect upon (by the Ignorant) and which is emancipated, imperishable and unattainable, for the benefit f sages and "wise men (desirous of acquiring the knowledge of the Brahman. (1, 2)
to
propitiate
28
Be
thou)
one,
who
is
temperate in
who has
(to
lyiglled anger
attachment
kindled
by)
worldly
ties),
the senses,
and
curbed his
egoism, has no worldly desire to gratify, nor any grasping tendency (save for
mere
self-preservation).
Those,
in the direction
the
subtle,
Ignorant,
lies
which lies beyond the reach of the and whose mind is not directed towards what
That, which
as the
forms
known
that
Meditate
on
am
'),
giving up .aloth
own
thou doest
so,
thou
know
is
Brahman).
ness
That parcel of
The same
That worthy seat, which has the three faces (Vis'va, Taijasa and Prajfia), the three qualities (Viraj,
'
TEJO-BINDUPANISAD
29
Hiranya-garbha and Antar-yamin), the three humours (Brahman, Visnu and Rudra) and has yet (really) no
form
less
which
is
and propless
which
is
subject to no conditions
etc.),
that worthy
seat,
which
beyond the range of speech and the mmd, (but is which yet) within the range (of the Atman as Turlya) exists of its own accord and is capable of being grasped, which has no organs con(because of its existence) unswerving from its position and which is stituting It yet IS beyond (the witness of) the Jiva, which has which is difficult to reflect various kinds of delight upon, IS emancipated and is imperishable and worthy of being ruminate d upon (as such) which transcends which is permanent, constant and undescription That pertains swerving that IS of the Brahman. That is also of the (inwardly) to the Atman (Viraj)
; ; ; ; , ;
,
final
goal,
and
is
of
the
essence of Consciousness.
That and (as such) voidless, devoid of other existence and that which is enthroned in stretches beyond the void the heart, which is neither contemplation, nor the onei who contemplates, nor that which is contemplatedA upon, but IS yet contemplated upon (as alone remain-s ing) that, other than which there is not all, but, should' there be such other, it is the void and hence, not anything beyond which is not beyond what is beyond which is unknowable which which is inconceivable is not the truth, nor what is beyond that, they (wise
; ; ;
30
men) know.
did
What was
it)
not
nor
(In
know what
lies
beyond.
fear,
nor pride, nor desire, nor anger, nor sin, nor (the opposites) cold and heat, nor hunger, nor thirst, nor
determination, nor hesitation
;
(bondage, nor
of) liberation
nor pain
What
is
removed completely away from these states, is the Brahman and what lies beyond that, is the Brahman. (6-14)
Yama
Tyaga
(Renunciation),
Niyama Mauna
(Right Observance),
(Quiescence),
Des'a
Prana-samyama (Control of Breath), Pratyahara (Withholding of Breath), Dharana (Suspension of Breath), Atma-dhyana (Meditation on the Atman) and Samadhi (Concentration on the Brahman), these, in order, are the Angas (Stages of Yoga), (15, 16)
Description of the Fifteen AJ^gas
The
(of
perception
and
action),
in
and
through
the
TJO-BINDUPANIAD
31
knowledge that all is the Brahman, this is said to be Yama and should be practised (by the Yogin) often
and
often.
(17)
is
Niyama
sciousness
(of
its
it)
Conand the
rejection (by
of extrinsic categories.
Exquisite plea-
sure
IS
Tyaga
it is
Whence
that
quiescence,
which
of
is
by
Yogins,
will
always
animate
returns
(organs
(foiled),
sound,
Whence speech
it
by
whom
will
is
be possible to
(of
it),
express
That
'
If
the world
to
be told
even
that (world)
(for
is
conveying
as
In either case,
is
there
is
quiescence,
nomenclature
based on the
Quiesof
cence
for
(of
the
kind) in relation to
word
mouth
is
simple
folk
and
is
is
no person
by which
this
is
(phenomenal world)
is
known
as secluded.
(23)
32
By
is
of reckoning, obtaining
among
beings
commencing
from Brahman (downwards), with the twinkling of the eye (as the unit), of what is the peerless immeasurable
expanse of
Bliss.
(24)
(meant) for
final
attainment.
Wherein the accomplished ones have reached their final attainment (the Brahman), that is known as the
Siddhasana
(25, 26)
is
That which
root of which
is
the root of
all
Mulathis
is
worthy of adoption by Raja-Yogins (27) There should be such perfect equilibrium among
the (gross, subtle
their
dissolution
this.
should know
would enable in the well-poised Brahman one If not, there will, by no means, be
bodies, as
;
and causal)
is
dried trees,
is
no equilibrium
at
all.
Wisdom,
filled
That
IS
seeing through the tip of the nose. the seeing and that which
is
Where
the seer,
seen,
(Brahman) alone
(29, 30)
should be
the'nose.
made and
^
By
all
mind,
etc.,
TEJO-BINDUPANISAD
as only the
function
is
33
Brahman, the suppres sion of all vital known as Prana^vania. A^QiHanrt^ of (contact
phenomenal world is termM Recaka. That evolvingjji. thp min rl (of -th e attitu de)^ _'i I. am only. the Brahman," is known as the Pu ral|g^_a.ir-|rnritrn1^.
with) the
is
the steady
breath-control of
for the
it
Kumbhaka.
This
is,
however, meant
awakened, while,
result
will
merely
causmg nose-ache.
That pleasant experience of the mind, when it finds the Atman (the Brahman) in the objects of desire, should be known as Pratyahara and practised (by the Yogin) often and often. (34) The state of abstraction attained by the mind, when it sees the Brahman whithersoever it might traverse, is known as the Supreme Dharana. (35) By the term Dhyana is known that state, which real devotion to the rests on no support, but the " I am only the Brahman " and which yields attitude,
exquisite pleasure.
(36)
The complete
mind, which
as Samadhi.
is
forbearance,
once again, of
all
is
known
(37)
^aaghttliiainaEti&:;.
cially
Blissful
(fifteen-fold
(in
Be the manifestation u 5
his
own
Self) of the
inmost
34
Brahman,
own
accord,
all
at
once,
through
(38)
Introspection.
Then the (accomplished) Siddha, freed from the means employed, becomes the kmg of Yogms. That (radiant) form (of the Brahman) will be beyond the
range of his mind and speech.
(39)
When
torcibly
practised,
obstacles
of appli-
The want
the mani-
The
what
state
of existence
is
what
state
results
from the
reis
currence of volition.
results
The
of
non-existence
The
state
from the recurrence of vacant-mindedness. of fulness is what results from the re-
Through
(40-42)
The Attainment
of Pure Brahman-hood,
THROUGH SamSDHI
Those who (live), having given up this hallowed and supreme functioning (of the Atman), known as the Brahman, live in vain, as (so many) animals in human
form.
(43)
tejo-bindOpaniad
35
Those that know well that functioning and, having known it, f urther improve upon ItrTHejTarfe indeed good and true men, who have discharged theif duties" 'ar lgBt and are worthy of being adored in the t hree worlds. Those, whose functioliing is even (thereafter) improved upon and again (further) ripened, verily they attain the highly valued Brahman-hood and not others who indulge in mere verbal disquisitions.
Those,
but
well
posted
of
in
the
Brahman,
bereft
the
kind
of
come and go and out oi worldly existence), again and again Without functioning with knowledge, they cannot stand (in the Brahman), even for half a minute, as Brahman and other (Devas), Sanaka and other (Sages), and S'uka and other (Knowers of the Brahman)
on account of
(into
stand.
(44-47)
no
other
than the
On
at
all),
beyond the range of description, will turn out to be pure. .The right knowkdge of functioning rises in the pure-minded only after that
which
lies
(functioning).
(49)
36
which
is
phenomenal
the wise
to
merge
into
Bliss,
with an
CHAPTER
II
The
All
Pray, relate
of
Consciousness "
as follows)
Indivisible
That Parama-s'iva
replied
(unto
him
One Essence is that which is seen. The Indivisible One Essence is the world. The Indivisible One Essence is existence. The Indivisible One Essence is the Atman. The Indivisible One Essence The Indivisible One Essence is action^ is Mantra. The Indivisible One Essence is knowledge. The Indivisible One Essence is water. The Indivisible One Essence is the Earth. The Indivisible One Essence is The Indivisible One Essence is Science. the Ether. The* Indivisible Onp Essence is the triple Veda. The Indivisible One Essence is the Brahman, The Indivisible One Essence is the austere vow. The Indivisible
The
TEJ0-BINDUPANIAD
37
Indivisible
One Essence
Essence One Essence
is
is
the Jlvatman.
The
One
One
The
Indivisible
Brahman.
The
Indivisible
One Essence is Rudra. The Indivisible One Essence am I The The Indivisible Indivisible One Essence is the Atman. preceptor is the The Indivisible One One Essence Essence is Introspection. The Indivisible One Essence The Indivisible One Essence IS the Mahas (radiance). The Indivisible One Essence is the mind. is the body The Indivisible One Essence is the Citta (the thinking mind). The Indivisible One Essence is comfort. The Indivisible One Essence is learning. The Indivisible One Essence is the imperishable. The Indivisible One Essence is the eternal. The Indivisible One Essence The Indivisible One Essence is IS the transcendent the little. The Indivisible One Essence is what is
Essence
is
Han.
The
Indivisible
preferable.
Sad-anana
is
'
One
Essence, there
nothing
nothing
else.
One Essence, there is nothing. of the Indivisible One Essence, there is nothing at all. Out of the Indivisible One Essence there is little. Out The Indivisible of the Indivisible One Essence am I. One Essence is gross, subtle and vast m form. The Indivisible One Essence is what ought to be known. The Indivisible One Essence art thou The Indivisible One Essence is a mystery. The Indivisible One Essence is the prime one. The In4;ivisible One Essence IS the knower. The Indivisible One Essence is permanence. The Indivisible One Essence is the mother.
of the Indivisible
Out Out
38
The
One Essence
is
is
the father.
The
Indi-
visible
One Essence
is
the brother.
The
Indivisible
The Indivisible One Indivisible One Essence is The Essence is Viraj, The Indivisible One Essence is the body. The The Indivisible Indivisible One Essence is the head. One Essence is what is within. The Indivisible One Essence is what is without. The Indivisible One Essence is fulness. The Indivisible One Essence is The Indivisible One Essence is the clan. The nectar. The Indivisible Indivisible One Essence is the home. One Essence is what is to be kept secret. The IndiThe Indivisible visible One Essence is the Moon. stellar region. is the The Indivisible One One Essence Essence is the Sun. The Indivisible One Essence is the corn-field. The Indivisible One Essence is patience. The Indivisible One Essence is the tranquil one. The The InIndivisible One Essence is good quality. The Indivisible divisible One Essence is the witness One Essence is the friend. The Indivisible One Essence is the relation. The Indivisible One Essence The Indivisible One Essence is the is the comrade. Indivisible The One Essence is the city. The king. Indivisible One Essence is the kingdom. The Indivisible One Essence is the subject. The Indivisible " ". One Essence is the syllable, Om The Indivisible One Essence is the muttering (Pranava). The Indivisible One Essence is meditation. The Indivisible One Essence is the seat. The Indivisible One Essence is what is worthy of being understood. The Indivisible
One Essence
the husband.
Sutra
tejo-bindCpanisad
39
Indivisible
One Essence
Essence
is
is
what
is
great.
The
One
The Indivisible One Essence is The Indivisible One Essence is what is worthy wealth. enjoyed. The Indivisible One Essence is the being of The Indivisible One Essence is the offering oblation. The Indivisible One Essence is victory. to the Fire. The Indivisible One Essence is Heaven. The Indivisible (1-23) One Essence is the Atman.
Radiance.
Utter Consciousness
One should
utter
One Essence
Essence,
as utter consciousness,
consciousness of the
One
is
as Essence.
is
utter
consciousness.
All
this
(near)
utter con-
That (Yonder) is, indeed, utter consciousBeing the Atman, they know, as utter conness. sciousness and Indivisible One Essence. All the world is utter consciousness. " Thy-hood " and "myhood " is utter consciousness. Ether, the Earth, Water, Air, Fire, Brahman, Han, S'lva, what is little and what is not-little, all (these) are indeed only utter consciousness. Whatever is only utter consciousness,
sciousness.
all
that
is
the Indivisible
One
Essence.
The
past, the
consciousness.
Knowledge
and the object of knowledge are utter consciousness. The knower is of the form of utter consciousness.
40*
Everything
ness.
utter
consciousness.
Conversation
is
utter consciousness.
What
exists
Whatever is, is utter consciousand what does not exist, are utter
the
consciousness.
From
is
the
the
utter
if
The
The
all-wonderful
is
utter consciousness
The
gross body
only utter
consciousness.
The
The corporeal, and thou, are utter consciousness the incorporeal and such-like are of consciousness. Religious merit and sin are utter consciousness. The
I
Jiva
embodied consciousness. Apart from utter consciousness, there is no desire. Apart from utter consciousness, there is no knowing. Apart from utter no Mantra and the like Apart consciousness, there is from utter consciousness, there is no deity Apart from utter consciousness, there are no guardians of the cardinal points (of the compass). Apart from utter consciousness, there is no jurisprudence. Transcendis
There is Apart from utter consciousness, there is no illusion. Apart from utter consciousness, there is no adoration. Apart utter consciousneSB, there is nothing to be froih Apart 'rom utter consciousness, there reflected upon. is no truth. Apart from utter consciousness, there is
ing
utter
consciousness
is
the
Brahman.
TEJO-BINDUPANISAD
41
Apart from utter conscioussuch-like. Apart from utter consciousno wealth. ness, there Apart from utter conness, there is no quiescence. ciousness, there is no non-quiescence. Apart from All is utter consciousness, there is no detachment. only utter consciousness, whatever and to whatever
no treasure or
is
extent
it
may
to
is
Whatever
is
and Whatever
seen
distant
it
whatever extent,
situated
be,
all
utter consciousness.
at
is
may
What-
whatever and to whatever extent, things cognized, whatever and to whatever extent, the Vedantas (the
like,
ends
From
nothing cognizable.
All
is
Thou
One
S'astra, in
me,
He who knows
(with
In the event
42
CHAPTER
III
Kumara asked
"
knowledge.
am
am am
of the
absolutely of consciousness.
I
am
of the
form of
am
am
of the
Having renounced the " 1 ", 1 am the form of what is devoid of all.
of consciousness.
I
am
of
am
of the Ether
am
is
Turya.
I
am
what and
am
am made
am
of the
of consciousness
am
nal aspect.
am
always pure
form.
form of absolute knowledge. I am absolute love. I am of the form of changelessness. I am void of desire I am always of the form of aaid without distemper. detachment. I am unalterable and imperishable. I am -always of the form of the One Essence. I am always the embodiment of utter consciousness. I am of the form of unlimitedness. I am of the form of
TEJO-BINDOPANIAD
boundless Bliss.
I
43
am of the form of existence and transcendent Bliss. I am of the form of consciousness and transcendent Bliss. I am of the form of what lies am beyond the reach of in the core of the core. I of speech and mind. I am the form of the Bliss of the Atman and am always true Bliss. I am of the form of the Atman, that revels in himself. I am the Atman, that IS Sada-s'iva (ever-auspicious). I am of the form of the luminosity of the Atman. I am the essence of
the radiance of the
Atman.
am
I
resembling
the ever
Bliss.
the Ether.
tely
am
am
and
am am
all.
am
of the form,
that
transcendent Ether.
of Bliss.
1
am
am
of the
form of the prop of all. I am always palpable conI am devoid of body and feeling. I am sciousness.
always devoid of anxiety.
functions.
I
am
devoid of mental
am
I
Atman
of
absolute consciousness.
perception.
I
am
I
devoid of
all
objects of
alone
full
am
is
am am
always
in
form.
"
I
am
the
i,
ever thoroughly
satisfied.
I
Everything
am
Brahman only
I,
".
only consciousness.
Only
only
am
thfe all-
pervading form.
am what
is
Only I am the great Atman. Only I beyond the transcendent. I alone appear
44
like
alone
am
am
the support of
I
am
by the
(mind).
am
firmly planted in
Citta
Nothmg, nor the Earth has been rehnquished by me. Be sure that whatsoever is beyond me is I am the accomplished nothing. I am the Brahman.
one.
am always absolutely pure. I am rid of qualiam the absolute Atman. I am always devoid ties. I I am absolutely the utter Brahman. of outward aspect.
I I
manifest myself
only of
my own
accord.
Of
my own
accord
am
ever
Of my own accord I am firmly planted Of my own accord I am the transcendin the Atman. ent final resort. Of my own accord I feed on myself. Of my own accord I revel m myself. Of my own accord I am self-luminous. Of my own accord I am Mahas (light) myself. I shall revel m my Stman myself. I shall look upon only myself. I have a comfortable seat on my own self. I have my own Self as I shall take my stand of my own the residuum. accord, on my own consciousness. I shall revel in the delightful kingdom of my own self. Taking my seat
the Atman.
on the throne of
but
my
I
self,
my own
of
self.
am
the
alone.
Brahman
I
alone, of the
form
Bliss
consciousness
am
I
the non-dual
am
palpable
I
am
I
the absolute
Brahman.
always void of
all.
am
am am
tejo-bindOpanisad
of the form of eternal Bliss.
I
45
am
the Xtman.
alone
am
of the form
Sun
I
of
am
the
have no form
from being
and
am
imperishable.
I
am
liberated
counted as "one".
liberated.
I
am
am
have neither
am
am
am
of the
am
I
of the
form of pure
I
am
am
am
of the
form of
is
Wisdom.
There
I
am
Existence, Consciousness
and
Bliss.
All this
utter
Brahman. Brahman.
the eternal
is
am
that ever-blissful
as " that
there
is
nothing else
am of the form of the mind and consciousness. I am the transcendent S'lva. I am of the form of extreme emotion. I am the delightful Atman. There is always no scope for my being a
witness
testify
in
to.
I
the
absence
to
of
any
subtle
object to
Owing
(my)
Brahman,
am
the
the eternal
(the
am
alone
the
Adi-s'esa
am
S'esa
(the
residuum).
am
of
released from
I
name and
emotions,
form.
am
Bliss incarnate.
I
am
am
the form of
am
46
liberation.
I
am
am
of
am
the In-
One
I
Essence.
I
am
am
am
am
am
every-
am
is
the essence of
That which
exists
out a second.
I
it).
am
I
the
Brahman
of the
alone.
There
;
is
no
doubt (about
sible
I
am
form of all-void
I
acces-
through
of the
all
scriptural precepts.
am
of the pleasure of
true
I
Wisdom.
am
am am
of the form of
non-determinate
form.
I
am
I
of
impurity. powerful.
Pranava.
am
eternal.
am
the
import of the
(1-43)
I,
nor
am am
of the
I
form of consciousness.
I
He.
am
not
I
am
the intellect,
Nor am
the
am
neither of the
TEJO-BINDUPANISAD
47
form of wakefulness, nor of a dream. I am not of the form of sleep. I am not of the form of the three kmds
of miseries (caused by the
Bhuta-s).
desire (for
for
Atman, the Deva-s and the' Nor am I subject to the three kmds of, wealth, son and wife). There is no study'
reflection,
me, nor
as
am
Atman of consciousness. There is nothing cognate^ with me, nor is there anywhere anything of a different'
class.
is
To me
there
is
nothing in
my own
mind, nor
time and
(43-47)
(of space,
The
The form
intellect
is
of
false.
eternal, perpetual,
mind is false. The form of the Egoism is false. As such, I am and originless. Know that the triad
the
of
The triad of durations is always ^hat the triad of Guna-s is false. Know I am false. Know that all scripture is false. the pure, true Atman. Know that all S'astra is All the Veda is always false.
bodies
IS
false.
false.
I,
the
Atman
that
of consciousness,
is false. is
am
I
true.
Know
always
\
Know
all
truth
all
false
am
Sada-s'iva,
the
all-pervading of
existing
things.
Know
the'
Mantra of the' preceptor to be false. Whatever is seen, know thstt to be false. Do not know me (the Atman) as of that kind.
false, also the
What
is
conceivable,
know
that to be false.
What does
48
always
false.
What
false
;
is
false.
Do
is
not so
know me
all
IS
Atman).
Know
all
living creatures to be
enjoyments to be
false.
What
;
seen and
what
action
heard,
know those
what
is
to be false
Know
that right
and wrong
;
and what is obtained, as of falsehood. Know that grief and delight are false all and not all, to be of falsehood. Know that fulness and want are false. Good and bad conduct is of falsehood. Know that gain and loss are false. Victory and defeat is of falsehood. Know all sound to be false, all contact Know all form to be false all taste to be false always.
false
;
lost
to
be false always.
every
Know
all
smell to be false
All
is
all
always falsehood
is
I
alone
alone.
result of
human
existence,
falsehood
All the
Gunas
alone
am
(48-59)
own
One should always practise the Mantra of own Atman This Mantra, vtz., " I am the
:
Brahman," destroys
Mantra,
vtz.,
is
seen.
This
"
am
other Mantra.
This Mantra,
"
am
the
sin
of incarnation.
tejo-bindOpani$ad
This Mantra,
viz.,
49
"
am
the
Brahman," destroys
vtz.,
This Mantra,
the
" I
am
the
Brahman,"
of duality.
destroys
misery
vtz.,
of the kpoysrledge
This "Mantra,
"
am
the Brahman,"
destroys
vtz., "
This Mantra, I am the Brahman," destroys the misery of cares. This Mantra, vtz., " I am the Brahman," destroys the
the
diflferentiating
intellect.
This Mantra,
viz.,
"
am
the
Brahman,'*
Mantra,
diseases.
destroys the bond of the mind. This " 1 am the Brahman," destroys all vtz.,
This Mantra,
all
vtz.,
"
am
lust
the Brahman,"
"
I
destroys
grief.
This Mantra,
vtz.,
am
the
like.
Brahman,"
destroys,
vtz.,
m
I
trice,
and such
" I
This Mantra,
"
am
the
recurrence of anger.
This Mantra,
am
the
Brahman," destroys the recurrence of mental processes. " I am the Brahman," destroys vtz., volitions and such like. This Mantra, viz., " I am the Brahman," -destroys crores of blemishes. This Mantra, VIZ., " I am the Brahman," destroys abject dependence on all. This Mantra, vtz., " I am the Brahman," destroys the knowledge of the Atman. This Mantra, " vtz., I am the Brahman," bestows the conquest of Atma-loka. This Mantra, vtz., " I am the Brahman,"
This Mantra,
bestows delight of a kind which cannot be thought
of.
This Mantra,
inertness.
vtz.,
"
am
vtz.,
This Mantra,
destroyer of the Asuras of Anatmans. This thunderbolt, " I am the Brahman," will cleave through the "Oiz., mountains called Anatmans, This discus, viz., " I
50
am
kill
the Asura of Anatmanhood. the Brahman," will surely Manta, viz., " I am the
Bliss
of knowledge.
am
those.
This
the
Brahman,"
seven
crores
bestows
of
The
Mah2-Mantras bestow hundred crores of rebirths. (So), giving up one should practise this Mantra alone.
so),
(on
all
one) a
Mantras,
(On doing
this).
there
CHAPTER
JiVAN-MUKTI
IV
THE
OF THE Brahman
thus
me) about the condition of a Jivan-mukta and a Videha-mukta." He, the Supreme S'lva, replied as
follows
:
He
in
the
known as a Jivan-mukta, who stands alone Atman (realizing), " I am the Atman of conis
;
sciousness
qualified
;
I I
am
non-
(Stman)."
known as a Jivan-mukta, who inwardly realizes, "I stand superior to the three Dehas (bodies) I am pure consciousness; I am the Brahman," He is
"is
;
He
; ;
tejo-bindOpaniad
51
there
is
known
is)
whom
no
bo<!^!
and such
the
realizing),
and there
;
is
Brahman
"
I
who
is
full
am
am
ego
;
for
whom
;
there
is
no
in
consciousness alone
whose interior is absolute consciousness who is of the one form of absolute consciousness who is everywhere of the form of fulness has everywhere consciousness alone as the residuum who revels in Bliss who is unmanifest, full and possessed of the Atman of consciousness whose Stman is of the form of pure
;
; ;
consciousness
who
is
;
devoid of
all
is
contact
clear
;
whose mind
;
who who is
;
such a one
is
mukta.
"
Not mine
;
is
the
mind
;
not egoism
anywhere not mm^ Illusion I am the not mine lust not mine anger transcendent Brahman not mine is whatever of this world not mine is whatever and wherever of the world not mine is blemish not mine is any symbol not mine the eye not mine is the mind not mine the ear not mine the nose not mine the tongue not mine the hand not mine the waking not mine the dream not mine even an atom of the Karapa (causal He who realizes this) body) not mine the Turiya "
time
;
not mine
;
is
the Jivan-mukta.
(7^11)
32
"
little
of all
;
this
not mine
duration
;
wheresoever,
that
is
yonder
not
mme
;
is
austerities
not mine
Destiny
not
;
mme
;
ground
not
mme the
;
(high) status
not mine
bondage not mine incarnation not mine the precept not mine religious merit not mine not mine the Sun not mine the auspicious not sin not mine action mine the Jiva, known as my own Atman not mine a not mine liberation not little of the three worlds mine dualism not mine the Veda not mine the Rule of Conduct not mine nearness not mine distance not mine the awakening not mine secrecy not mine
;
the preceptor
is
;
more not mine Brahman not mine Visnu not mine Rudra not mine the Moon not mine not mine the Earth ;. not mine the Water not mine the Ether not mme the Fire the Air not mine high pedigree not mine the high ideal not mine not mine the meditator IS existence not mine the not mine meditation meditated upon not mine Manu (the Mantra) not mine the cold not mine the heart not mine the thirst not mine the hunger not jnine the friend not mine the enemy not mine the infatuation not mine the victory not mine the prior not* mine the posterior not mine what is aloft not mine the cardinal points not mine the little that is to expressed in words not mine even the atom of Jt)e
wanting
;
tejo-bindOpani:ad
;
53
what has to be studied not mine the httle that has not mine even an atom of what to be reflected upon not mine the httle that has has to be meditated upon even an atom of what has not mine yet to be enjoyed not mine the enjoyment not mine to be remembered not mine the the passion not mine the concentration not mine the stupidity not mine the final dissolution not mine the tranquillity not mine the bondage affection not mine the joy, nor the height of joy not not mine the shmness not mine the corpulence mine the length not mine the shortness not mine not mine the wasting things that have the growth been wrongly attributed to me and their denial are not mine blindness not not one and are not many mine dullness not mine an atom of quick understandnot mine the flesh not mine the blood not mine ing the fat not mine the lymph not mine the marrow, nor mine the bone, nor mine the integument, nor the seven primary fluids of the body not mine whiteness not mine the crimson not mine the blue not mine the severalty not mine the heat not mine the avarice not mine the essential or the accessory, anywhere not mine the confusion not mine the firmness not mine the secret not mine the pedigree not mine what ought to be discarded not mine what ought to be grasped not mine the ludicrous not mine the refinement not mine the vow not mine the languor not mine the desiccated not mine sound health not mine the knower not mine the knowledge not mine what ha^ to be known not mine my own Atman not mkiej
;
;
54
what appertains to thee not mine what appertains to me not mine thou not mine also I not mine dotage not mine childhood not mme even an atom of adoles;
; ;
;
cence
am
am am I
I
the
;
am
the
Brahman
;
that
conviction
I."
Consciousness
is
Consciousness
am
Who
;
realizes thus
known
"
I
as the Jivan-mukta.
(11-30)
I
ness
is
am am
only the
Brahman
am
only conscious;
there
no doubt (about
accord,
(He who
of his
own
he
is
he
is
own accord of his own accord he shall see the Stman in the kingdom of his own Atman, he shall live comfortably. He who thus enjoys the Bliss of his own Atman, of his own The unique accord, is known as the Jivan-mukta. warrior, (who stands) foremost of his own accord, one who is the reputed Lord of his own Atman, who will sleep taking the form of his own Atman, of his own accord he is known as the Jivan-mukta. (31-32)
firmly planted in the
; ; ;
Atman
ViDEHA-MUKTI
One who has become the Brahman who has tranquillized his own Atman who is full of the Bliss who is happy who is crystal-like in of the Brahman form who is profoundly silent he alone is the
; ; ; ;
;
Videha-mukta.
(33)
tejo-bindOpanisad
"
(I
55
am
one) whose
;
Atman
;
is all
whose Atman is pure whose where, is the Atman " I " has been fully roused who is excepted by the one
(Brahman)
whose Atman
is
one
who sees all m his own Atman who is only his own Atman I am the Atman that has no origin whose] Atman is immortal, who am myself the Atman, who knows no decay whose Atman is seen through introspection whose Atman is lovely I am possessed of the characteristics of the silent Atman the Atman of Bliss the loving Atman the Atman of liberation devoid of bondage I am the Brahman alone I am
;
consciousness alone
ceived "
;
(whatever
of)
this
is
not con-
he
who
alone
is
the Videha-mukta.
that
Having abandoned the conviction, the Brahman, with his own interior
he alone
is
(am)
filled
with Bliss,
the Videha-mukta.
He
up the conviction that all is and (all) is not, that " I am the Brahman and am not the Brahman ", (himself) being only Existence, Consciousness and Bliss. This
(person) does not touch the
Atman
is
whatever, wherever
and whenever
transcendent
remaining only
silent, silently,
m silence,
is
the truth
who
the
Brahman
;
who has
surpassed the
Gugas
who
IS
the all-Atman
own
self,
whatever differehce,
",
he has not
him) as of "
I ",
" this
"
He ",
" what
56
is
is the Stman that is is void Atman of the Universe has no universe is the Atman of the Devas, is the Stman devoid of the Devas is the Atman capable of measurement IS devoid of measurement is the Atman devoid of sluggishness everywhere is the inner Atman of all is the Atman devoid of all volition (who realizes) I am always consciousness alone I am the absolute, transcendent Atman, who is embodied Knowledge is existence alone is Atman in form. There alone Where is the Jiva, the is no fear of the other world.
time
is
the
who is Atman
;
the
that
Stman
;
of
Time,
(yet)
has no
subtle in form
;
is
the
'*
Is^vara,
am am
I ?
"
He
IS
known
"
who
is
devoid of the
,
conviction,
This
is
only consciousness
con-
sciousness also."
(38-47)
He, who
ness alone,
fortable
IS
who
posture,
has
Atman
boundless form,
is
;
in
the
Turya
of the
is
Turya
state
is
exquisitely
blissful,
he alone
the Videha-mukta.
,
He who
;
is
name and form who is exquisite Knowledge land Bliss who is the Atman of happiness who is the Atman of the form of Turlyatita who is devoid of weal and woe who is the Atman of Yoga who is the Atman, who has attained Yoga; who is devoid of bondage and liberation whose Atman is devoid of the Gunas and the absence of the Gunas who is devoid f space, time and the like whose Atman is devoid of
devoid of
;
; ;
TEJO-BINDUPANISAD
the thing to be witnessed
is
;
57
something and
(yet)
;
manifold manifestation
;
Brahman here who is self-luminous in his own form who IS attached, of his own accord, to his own form who is the Bliss that transcends vocal expression who,
;
by himself, transcends speech and mind whose exishe alone is the tence transcends the transcendent
; ;
Videha-mukta.
.
IS
(47-53)
He, who
who
mind
whose Atman
devoid of
all
functioning
is
At the time (of attaining the state) he is devoid of remembrance of the body, (so as to cognize) that he is a Videhin. Should there be slight remembrance, he is endowed with everything. He whose outward Atman is not seen by others
alone the Jivan-mukta.
who
ness
;
IS
palpably
goal
the
exquisite
is
blissful
conscious-
who
the
of
all
the
Vedantas
who
the
swal-
of the nectar of
i%
Brah-
who is fond of the essence of the nectar of the Brahman who is of himself the essence of the nectar of the Brahman who is immersed in the essence of the nectar of the Brahman whose S'lvarcana is the who is satiated in the essence Bliss of the Brahman who experiences, the of the nectar of the Brahman Bliss of the Brahman whose Bliss in S'lva is the Bliss of the Brahman who shines as the essence of the Bliss
;
;
man man
whose ehxir of
life
58
of the
Brahman whose radiance is superb, as of the Bhss of the Brahman who enjoys the Bliss of the Brahman uninterruptedly who subsists on the food of the essence of the Bhss of the Brahman who is a member of the family of the Bliss of the Brahman; who is perched on the essence of the Bliss of the Brahman who is palpably the one consciousness of the Bhss of the Brahman who is the flood of the essence of the Bliss of the Brahman who is nourished with the who is associated with people Bliss of the Brahman Bliss of the Brahman who is firmly enjoying the planted in the Atman of the Bliss of the Brahman. He who realizes, " all this is of the form of the Atman; there is nothing else whatever, save the Atman all is the Atman I am the Atman, the transcendent Atman, possessed of the transcendent Atman, the Atman that
, ,
is
he alone
Atman
,
is
the Videha(53-62)
mukta.
One who
satiated
is
full
in
Atman,
the perpetual
the
Atman
all
,
of
the
Atman
the
;
Atman which
the tranquil of
the pure
Atman
form
the
Atman
,
of the
,
the non-tranquillized
Atman-hood who is rid of the totality of cares (brought on' by the differentiation of) the Jivatman and the Paramatman the Atman of the form of the liberated and the non-liberated who is devoid of the (state of being) liberated and non-hberated who is the Atman
;
;
TEfO-BINDUPANIJAD
of the form of
59
;
who
is
devoid of
who
is
is
of the
form of dualism
dualism
who
IS
of the
who
is
devoid of the
form of the all and the not-all all and the not-all who is of the
;
,
who
is
devoid utterly
volition
;
and such
IS
like
who
is
devoid of
all
he
(63-68)
; ;
Atman the flawless Atman the Wisdom the Atman of the Supreme (Purusa) the Atman devoid of Bliss and such like the Atman that is immortal is of the immortal Atman the Atman of the form of the triad of durations who IS devoid of the triad of durations the Atman of \ast the Atman immeasurable expanse the Atman of who is devoid of measure the Atman who measure
the partless
of
He
Atman
;
is
ever manifest
,
manifestation
the
abandonment
be known by
that
is
self-lumi-
the
Atman
like
;
that could
;
learning, ignorance
and such
like
that
is
devoid
that
IS
ol learning,
the
,
Atman
that
is
devoid
and
"
that
of)
place "
the
Atman
and such devoid of the six (qualities like that IS devoid of seeking after libeiation and such like the Atman that is devoid of the gross body that the Atman that is deyoid is devoid of the subtle body that is devoid of the of the causal body and such like the Atman that is Turiya and such like (bodies)
tranquillity
,
GO
that
is
devoid of
that
is
(vital
air)
the
Atman
;
that
is
devoid
that
is
the
;
Atman
is
that
devoid of
;
the
Atman
;
of indeterminate form
;
the
Atman
not
affected
that
is in
no way affected
always void of
the
Atman
that
is
that
is
end
("
the
Atman
IS
that
Brahman ") that is devoid of (the the Atman that realization) I am the Brahman " " Thou art That " that has no such (realization) as cannot conceive " This Atman (is the Brahman) " the Atman that is devoid of what is to be expressed by
the
"
;
;
;
Wisdom
"
Om "
the word
is
is
to be expressed
by
the
df conditions
(waking,
Atman that never decays the Atman of consciousness the Atman that is devoid of what ought to be known by that has for its Atman " the little whatthe Atman the Atman that is devoid of light and ever of this "
; ;
non-light
he alone
is
the Videha-mukta.
(68-79)
own Atman.
tejo-bindCpani?ad
!
61
Take thy stand on thyself, O $ad-anana Thyself satisfied in thine own Atman, direct thy Stman thyself. Please the Atman alone. Become a Videha-mukta. Thus the Upanisad. (80, 81)
CHAPTER V
Mum
the
the worshipful
Rbhu,
thus
"
Atman
The
who
IS
the
Brahman
is
thought
is
the preceptor.
He
general and
who
devoid
;
who is volition of any kind who is made entirely of Nada (a nasal sound represented by a semi-circle) is auspicious who is absolute consciousness, bereft of everything else who is full of all Bliss and IS transcendent who is possessed of the brightness of all luminosity who is full of the Bliss of Nada who is released from all experience who is without contemplation of anything who is beyond the reach of the Nada and the Kala, this is the Atman, the I, the imperishable. (He) who is bereft of the difference and
of causes
and
effects
; ;
62
non difference arising out of the distinction between the Atman and the Anatman who is without the tran;
and other
states
who NSda
;
who who
away from the import of the Maha-vakyas " I am is still further away from the realization, who is not implied by the word the Brahman " " That " who is not connoted by the word " Thou " who is not externalized by the import of the Vakya (" That thou art ") who is devoid of decay and
far
; ;
nondecay
Nada.
he
is
the
He,
who
neither
the
Indivisible
One
"lam
is
is
Bliss;" whose
the
internal
transcend
all,
alone
He, who
Atman," who
is
is
Atman
",
,
who
is
and Bliss
'Atman.
is
]
He
who
illicitly
(Scriptural texts)
of
whom
, ,
there
is
nothing by way of
^external manifestation
I
the
who has neither sex, nor maniAtman is the Brahman alone there is
;
it,
for
whom
there
is
no body nor
made up
is
of
there
noticing worthy of
no name, form or such other thing there is enjoyment nor is the enjoyer of the
;
enjoyment
for
whom
there
;
is
tejo-bindOpanisad
neither
63
Guna nor
;
the
absence
of
ts
Guna.
He
is
whom
(there
,
no) sentiment
study or reflection distinction between and the pupi] and such hke the worlds the preceptor where there is not even an; of the Devas and Asuras
; ;
atom
purity or impurity
;
;'
where there
viction
no con-
or doubt
of
it
;
absence
where there
is
an atom Brahman)
(it
is
impossible
demonstrate the
(1-15)
known as nor (any function of) the mind known as nor any universe known as Anatman
is
is
no such
is
thing as Anatman,
Have
no Anatman, by reason of the absence of all volition, by reason of being devoid of any effect and (every;
Biahman
alone absolutely
on account
and the absence of the three kinds of miseries (Atmic, Daivic, and Bhautic), and the Vedic the non-existence of the three worlds
characteristics of the three Jivas
;
Atman
".
There
is
nothing that
;
th^Fe,
"
64
is
there
;
is
no
is
there
no work
in the
absence of birth
in
there
is
such hke
the
there
is
(15-21)
is
no
possibility
Should you
libe-
know
ration,
fear to be
bondage should be
in
where
-*
will
be liberation
the
absence of
If death should be incarnation, there can bondage " be no death with cessation oi incarnation. If " I
",
then,
if
"
I
becomes " there is," then, if " there is ". is, there is no If cause should however be effect, in the absence of the effect, there is no
not "
cause.
If
dualism
is
state, there is
no non-dual one.
If
If
no seeing.
tejo-bindOpani?ad
ever
65
internal,
no
external.
If fullness
should ever
state.
become a
nor "
I,"
little,
For
(then) there is no
example
what
exists
ongin-less
there will
I
there
is
am
conviction
" thou "
" the transcendent Brahman that " this world is the utter "
I
and
Brahman
is
am
the
absolute
utter
Brahman
there
no
Anatman." (22-31) This phenomenal world does not verily exist, was notcjealed and does not stand anywhere. It is the It (the mind, they say, that is the phenomenal world phenomenal world) does not exist does not at any time there is aQ4)iiaQinanaI-woi:id.^~ -there-is no miQCJ exist and the like nor egoism nor the Jiva the work of Illusion there is illusion and such like does not exist not fear there is not the worker there is not work
;
, , ,
there
is
not
the two-fold
there
not
;
like is not
Ignorance also
;
not
indiscrimi-
any time object and the interrelation of the nor the triad of subject and the object and such like) relationships (intimate, conjoint and inherent) there is not the Ganges, nor the Gaya, nor the SetUf nor what is of the elements, nor anything else neither the
not, at
(learner,
subject,
fire,
nor
air,
66
neither far
nor near
situated
anywhere
is
nor
this
like
there
not
caste there
is
is
;
not
not
nor worldly
custom
is is
(the creed)
is
not
even what
is
the
Brahman,
is
not
what
of
consciousness,
there
"
I
not
I
nor
the
the talk
Brahman," there nor I am the ever pure " anywhere IS not at all there is not whatever is uttered by speech, what is conceived by the mind wherever, what is determined by the Intellect, nor what is known by the Citta (mind). The Yogin, the Yoga and the like, there is all always is not always. not Day and night and ablution, meditation and the like the like there is not Delusion and clear vision, there is not. Be IS not.
consciousness and
; ;
"
"
am
"
is
no Anatman.
Loka,
the
(31-42)
The Veda,
cause,
the
Is'vara,
elements,
the
people,
and unity, all this is falsehood, without doubt. Bondage, Liberation, happiness, misery, meditation, the mind, the gods and the demons, the accessory, the chief, the transcendent and all else, is falsehood without, doubt. Whatever is uttered by speech, what is created by volitions, whatever is conceived by the
mind,
all
is
Whatever
is
TEJO-BINDUPANISAD
determined by the intellect
gated by the S'astra-s
alone
; ;
67
is
whatever
;
thoroughly
is
whatever
is
prdpa-
whatever
whatever
;
is
happening
that
is
He
",
and
",
turn
is
out
to
So
also,
all
whatever
the confusion
in
among
diverse
to
volitions,
all
various
to
errors
attributing
all
properties,
that
has
all
,
be kept hidden,
of
faults,
the
enjoyments,
separation
hence,
"
"
(prove
is
be
"
other entities)
conclude there
thine," "
",
no
Anatman.
What
"
is
mine
"
and
",
what
is
on
my
behalf
on thy behalf
by
me
"
j
;
and such
like, all
" Visnu is the that will prove futile. and the like " Brahman is the cause of the " Rudra (is the cause) of destruction " and
,
such
like,
be convinced, that
silent
all
this
is
falsehood.
Ablution,
prayer,
Mantra, the mystic formula, association with people of moral excellence, the manifestation of merit and
convinced that
all
AU
the
Whatever
68
seen in the
all
world
that
whatever
is in
the world
is
be convinced that
IS
falsehood.
;
What
what is symbol or other what is enumerated by some one or other what is what is given by rejoiced in by some one or other some one or other what is done by some one or other
;
;
wherever there
vice
;
is
benevolent action
wherever there
all
is
that
is
falsehood.
(50-58)
"
"-Entity
the
transcendent Atman.
Thou
Thou
Thou
Thou
art
Thou
art the
Thou art without duration. duration Thou art always the Brahman, palpable consciousness Thou art, in all places, of the form of thyself Thou art in possession of palpable consciousness. Thou art the truthful Thou art the accomplished. Thou art the eternal. Thou art the liberated. Thou art the liberation Thou art immortal on account of joy. Thou art the Deva Thou art the tranquillized. Thou art the non-aihng. Thou art the Brahman, Thou Thou art the transcendent, of the tranart the full Thou art the even. Thou art the good. scendent. Thou art the everlasting. Thou art demonstrated by
no doubt
the Scriptural Texts, such as " Satyaip (Jfianam, etc.),"
tejo-bindDpanisad
69
art
Thou
Thou
always firmly
Indra,
established.
Thou
art
extolled
by Brahman,
Thou art devoid of the delusion Thou art also reflected m all of the manifested world. beings. Thou art free from volition everywhere. Thou Thou art extolled by the import of all the Upanisads
Rudra and other gods.
art
Thou Thou
like.
like,
anywhere.
Thou
Thou art of the form of the aspect of consciousness. Thou art absolute consciousness without Thou art firmly planted in the Atman alone. control. Thou art devoid of all (conditions). Thou art not Thou art Bliss. Thou art qualified (by any Guna). transcendent Thou, bemg one alone, hast no second. Thou art of the form of palpable consciousness and Bliss. Thou art of the form of complete fullness. Thou art existence. Thou art thou. Thou art the knower. Thou art He. Thou knowest. Thou seest. Thou art of the form of Existence, Consciousness and Bliss. Thou art the Lord Vasu-deva. Thou art imThou art fickle mortal. Thou art the Supreme Ruler. and firm. Thou art all and void of all. Thou art
devoid of tranquillity and the cessation of tranquillity.
Thou
art
luminous
with
existence.
Thou art eternally of the form of accomplishment. Thou art devoid of all accomplishment. Thou art void of only a little. Thou art void of only an atom. Thou art devoid
Thou
art
existence
general.
70
the hke.
definition.
Thou
art
devoid of what
Thou art non-aihng. Thou art the core of all Nada. Thou art devoid of parts and the ultimate limit. Thou art devoid of Brahman, Visnu and Ts'a. Thou seest thine own form. Thou hast thine own as the residuum. Thou immersest Thou art thyself in the in the ocean of thy Bliss. kingdom of thine Atman. (Thou art) without thine own Thou art of the form of thy fullness remainmg. state. Thou seest not apart from thyself. Thou dost not move from thine own form. Thou bloomest forth with thine own form. Thou art nothmg other than thine (of that) be conown form. Thou art I alone
(Thou
art) changeless.
;
vinced.
(58-74)
in
is
of this world of
phenomena
all is like
is
is
in the
world
what
is
of the form of
what
of the
The
earth, water,
ether, the
mind, the
the world,
and others
passion, desire,
anger,
greed,
meditation,
precept
and the
like,
tejo-bindCpanisad
auspiciousness,
71
the past,
what is of the form of the enjoyer, what is enjoyed and the hke, the eight-/old Yoga of (Self-) what is of the nature of going and control and others
quiry, joy,
;
(of
anything)
known
as beginning,
what is acceptable and what is worthy being abandoned Visnu, S'lva, the senses, the mind,
; ;
the triad
(first
of
states
also
principles),
;
Bhur and others in their order all the Varnas, As'ramas and Acaras, the mastery of the Mantras and the Tantras what is of the form of knowledge, ignorance and the like, all the Vedas, the non-sentient and the sentient, the division of bondage and liberation, what is of the form of knowledge and what is of the form of wakening and superior wisdom non-wakening talk of Dualism and non-duahsm the final conclusions of all the systems of Vedanta the
extraneous
the worlds,
,
all
the S'astras
the
many
determining
is
wished
;
for,
wherever
is
whatever
is
whatever
heard
;
whatever
is
expounded by speech
The Avyakta
(the indistinct),
five
Maha-bhutas
the mind.
2.
* The four Sadhanas (qualifications) are 1. Discrimination, Desirelessness, 3. Good Conduct, and 4. Love.
72
whatever
whatever
;
may
investigated
whatever
men who
in the
are versed
;
the Vedas
whatever there
as,
is
Puranas
in-
cidents
such
S'lva
destroys
the
worlds,
Vispu
;
Brahman
;
whatever
all
is
the significance of
the Upani^ads,
like the
existent).
The Mind
Is
idea, that
am
the body,
that
I
is
known
as the
is
The
fixed
idea,
am
the body,
The
fixed idea,
am
the body,
I
is
said to be
is
its
bondage.
its
The
am
that
the body,
1
said to be
is
misery.
am
the body,
I
alone known as
is
idea, that
am
the body,
said to be
I
universe.
The
fixed idea,
that
am
is
the
body,
is__vvhat
The
known
is
knowledge, that
as Ignorance
am
the body,
is
only what
I
only
that
am
the body,
I
thought, that
Illusion.
is
am
the
body, that
ledge,
what
is
termed as
The knowis
that
am
called duality.
The
fixed
idea,
am
the
I
real Jiva
The knowledge,
that
tejo-bindOpanisad
73
am
the body,
is
what
I
is
known
The
is
fixed idea,
that
am
the body,
that
I
what
little
is
patently a
great sm.
The
thought,
am
the body,
of
un-
doubtedly
denotes
heinous greed.
triad
all
Even a
volition
the
is
of
miseries.
Desire,
is
anger and
bondage
various
misery.
at
The world
sin,
assuming
of this
!
forms
various times.
know,
that to
(89-97)
be of the mind.
The mind
alone
tence.
is
alone
is
The mind
The mind
is
alone
is
worldly exis-
The mind
is
alone
The
is
mmd
alone
The mind
alone
is
dotage
and other
time.
The mind
alone
duration of
The mind alone is impurity. The mind alone is desire The mind alone is the Jiva. The mind alone is Citta (thought). The mind alone is individuality The mind alone is the great bondage. The mind alone is the inner sense The mind alone IS the Earth. The mmd alone is Water. The mind alone is Fire. The mind alone is the vast Atmosphere The mind alone is Ether. The mind
alone
five
is
These
said,
The waking,
are,
it is
products
of
the
mind.
The guardians
of the
are products
of
the
mmd.
be
the
What
is
(of opposites)
and igno-
rance
are
said
to
10
74
Whatever
an idea
(of
the mind),
be convinced,
is
The
universe, there
is
not.
The
not.
(98-105)
CHAPTER
VI
Rbhu Know
: ,
that everything
is
of existence
and consciousness that everything is of existence and consciousness and is diffused what is of existence, what is of consciousness and bhss is non-dual existence, consciousness and bhss is imperishable what is of existence, consciousness and bhss alone is what IS unique existence, consciousness and bhss I am of the form of existence, consciousness and bliss
,
the Ether
is
existence, consciousness
and
;
bliss
thou
art existence,
am
existence,
(1-3)
consciousness and
TEJO-BINDUPANISAD
75
text
;
Brahman.
anywhere
feeling,
There
nor
is
;
no
(scriptural)
letter,
nor the
nor
;
Veda
nor the
nor non-sentience
end,
middle,
,
nor
beginning,
nor
neither
the body, nor the mouth, nor smell, nor the tongue,
nor the palates, nor the teeth and nor inspiration, nor expiration
nor
flesh,
, ;
lips,
nor forehead
nor blood,
nor
of
nor
urme
belly,
nearness
limb,
the
nor
nor
,
crest,
nor the
S'astra,
movement
thing
ing,
to
hands and
feet
nor the
known
All
existence, consciousness
is
and what
is
diffused.
There
evil spirits
and the
(five)
elements
nor
and coming nor what is lost, nor what is purpose nor what is worthy of avoidance, acceptance or condemnation nor what is pure or foul nor corpuof going
;
, ,
lence,
nor thinness
nor fatigue
fear,
,
nor
talk,
nor
all
nor
nor duplicity
nor trees,
mana, Ksattnya and Vais'ya (classification) nor bird, nor greed, 'nor nor animal, nor (other) organism
;
infatuation,
nor
haughtiness,
nor
grudge, nor
lust,
S'udras, nor
76
cats
;
eatables,
nor
(other)
fare
whatever
behef
nor
nor trade,
nor opportunity
of
eating and
the
food
nor
foe,
nor
nor
" delusion
void
;
sister
am
course
nor the
night,
daytime,
;
nor
and
the
(seat)
the
like,
nor
the
year
nor
fickleness
nor
Brahma-loka, Vaikuntha,
;
of the gods)
Yama-loka
worlds
;
nor
walking,
nor running
nor what
is
worthy of
meditation,
nor
ablution
for
me
nor incantation,
nor silent prayer anywhere, nor the substance, nor what is adorable, nor the bathing, nor the worship,
nor the flower, nor the
sandal paste,
glorification,
fruit,
nor the
like,
leaf,
nor the
flower
and the
to the
slightest extent
nor
TEJO-BINDUPANISAD
oblation, nor worship of the
fire,
77
nor unparhamentary language, nor the language of courtesy, nor the Gayat-tri, nor the twilightpious
acts,
born
bastard,
nor
what
is
unbearable,
nor
vain
display,
nor single, nor the double, nor the nor the quadruple nor greatness, nor small; ;
ness
penance
of
nor
pedigree,
nor lineage
nor
the
sacrifice,
nor overlordship,
nor penury,
nor
woman, nor damsel, nor old matron, nor virgin, nor widowhood neither origin, nor birth, nor inward fascination, nor the monism of the Great Texts, nor the mystic powers of attenuation and the like. As
;
all
IS
of
Consciousness
Existence,
alone,
the
all
is
multitude
of
sins
As
of the form
of
Consciousness
and
is
Bliss
(3-30)
alone
All
the
Brahman alone
I
;
nothing else
I
;
that
I.
am
The
that
am
that alone
eternal
Brahman alone
am am
that alone
am
alone
am
I,
Braman alone am I and not for Brahman alone am I and not for me The Brahman alone am I and not the Brahman alone am I, the body am
the inteflect.
senses.
I
not.
The The
78
Brahman
(of
am
I,
not what
is
the
Brahman).
I
Jiva
am
product of
The Brahman alone am I, the not. The Brahman alone am I, not the differentiation. The Brahman alone am I,
non-sentient
am
I
not.
am
the
Brahman, not
for
me
air.
IS
death.
am
the
Brahman Brahman
is
am
the
transcendent.
IS
This
;
the
the transcendent
the
Brahman
Brahman
the truth
the
Brahman
he
is
supreme Lord. Time is the Brahman. Art Happiness is the Brahman Selfis the luminous is That. The one is the Brahman. The Fascination is the Brahman. two-fold IS the Brahman like is the Brahman The fault Tranquillity and the The merit is the Brahman. Selfis the Brahman
verily the
control, tranquillity,
the
supreme,
the
mighty, the
The preceptor is the Brahman. The pupil IS the Brahman The ever auspicious is The anterior is the Brahman. The the Brahman. The pure is the Brahman. posterior is the Brahman The auspicious and the inauspicious is the Brahman. The Jjva alone is always the Brahman. Existence,
world
IS
the
Brahman.
am
I.
All
is
said to be of
Brahman. The Self is, no doubt, the Brahman. There is nothing from the Self. All else apart is only the Atman, the pure Atman. All is absolute consciousness and nondual The Atman is of the form of what is eternal and pure There is nothing else apart from the Atman, (31-40)
All the world
is of
Brahman
the
tejo-bindupanisad
79
its
form to an
is
infinitely
infinitely small.
is
The body
infinitely
is in-
The
non-truth
IS
infinitely small
What
is
conceivable
is
infinitely
small.
What
conceivable
likewise
infinitely
small.
all-absolute consciousness.
three worlds.
"
It
is
Bliss,
There
is
Om
by
"
IS
pure consciousness
alone
all
itself.
I
The mystic symbol The Brahman alone is The whole world is I alone. The highest
I
seat
IS
alone
dent.
am
I
alone
am
I
the transcendent
am
alone
am
the
prop of
ness.
alone
am
There is no world other than that of the Atman. There is no happiness beyond that of the Atman. There is no other course than that of the Atman There is nowhere All the world is that of the Atman. There is not even a anything other than the Atman straw other than the Atman. There is not even a
husk other than the Atman.
All the world
is
of the
(40-47)
Atman
All this
is
is
the
Brahman
alone.
not non-existent.
All the
alone.
The
Brahman
alone
absolutely
of
it'self.
All religious
(of
vows are the Brahman alone. The essence everything) and happiness are the Brahman alone.
80
The Ether
the
Brahman
is
alone.
What
IS
Existence,
is
Consciousness
alone.
secondless
the
Brahman
and There
Bliss,
the
no other
Brahman. There is no other world than There is no " I ", other than the Brahthe Brahman. man. There is no fruit other than the Brahman. There is not even a straw, other than the Brahman. There is no seat, other than the Brahman. There is no preceptor, other than the Brahman. There is nothing than the
thing of the form
of
is
non-existence,
Brahman,
There
",
no
thou-hood
",
Know
thyself, as of the
There
is
(47-52)
of
Whatever is seen in the world, whatever is spoken by the people, whatever is enjoyed wherever, all
IS
that,
only non-existent
Difference in
difference
in
the
doer,
difference
the
act
done,
qualities,
and the
non-existent only,
but
always happiness.
all that, is
The
The organs
Prana and
of sense
The
vital airs,
others, are
non-existence.
is
What
five
is
known as
false.
The
deities
(presiding
over creation,
The
six kinds of
TEJO-BINDUPANISAD
ripening, decline
of (six)
81
and
The group
seasons are
enemies
and jealousy)
false.
is
non-existent.
The
six
I
The
am
the only
not
into being.
;
am
ly existence.
am
of
form
of
alone (am)
of the
aspect
of
knowledge.
I
am
the non-dual
all-
knowledge and
radiant.
I
Bliss.
am
all
of
the
form of the
am
alone shine
"
be non-existent
how can the being of such form The transcendent Brahman, of the
form of the Bliss of consciousEther of consciousness, the
I
form
ness.
am
sciousness,
the
am
the
not non-existent.
The
ever immobile
am.
am
supreme preceptor. I am only Existence, Consciousness and Bliss. This world has not come into
being.
tent.
I
Time is non-existent. The world is non-exisThe illusory, unreal universe is non-existent. alone am the actual Han. I alone am the Sada(the ever auspicous).
I I
s'lva
am
consciousness.
the
experience
I
pure
am
am
is
palpable
Brahman
alone
82
always.
the
All
is
Brahman
alone absolutely.
consciousness
All
is
is
the
of the all-penetratmg
all.
Atman, the transcendent radiance, the highest abode and the supreme goal.
am)
transcendent
am
the essence of
all
by
all
the S'astras.
am am of
I
dawning
I
of the
foremost Bliss.
am
embodiment
radiance
of
the
foremost
wisdom.
am
the
of the Turya-turya,
like.
I
am
the
am
am
am
of the
form
Consciousness and
Bliss,
is
This world
no world of truth and untruth, that could be grasped by the imagmation and the like. The Brahman is ever full of Bliss,
always
the
There
Atman by
itself,
endless,
undecaying,
(52-72)
tranquillized, of only
Should there be any other existence apart from it is false, even as a mirage over a desert. Should
exist,
it
is
tejo-bindOpanisad
the words of a sterile
of
83
woman's
son.
by the horn of a hare, that world exists. Should one be quenched (of his thirst) by drinking water from a mirage, let such a world Should one perish by the onset of human horns, exist. such a world exists. Should the city of the Gandharva (castle in the air) be a reality, that world always
elephants be killed
Should the blue of the sky be real, that world Should the silver of the pearl-oyster will truly exist. be a true ornament, that world exists. Should man
exists.
let
there
Should the flame of a conflagration be extinguished by an arrow made of gold, (there is) the world.
Should
forest
rice
boiled
with
of
the
Vindhyas,
world
is
borne into
Should food be readily cooked with the fuel of plantain trunks, then will that world be. Should food be at once cooked by damsels in pictures, then
existence.
will
lamps painted
then
let
Should a mortal, dead a month since, return (to life) again, that world will be. Should buttermilk turn into milk anywhere, that world will be eternal. Should the milk drawn from the udder of a cow go back
Should earthy dust be raised in the mid-ocean, then, by all means, let that world be. Should an elephant be bound by the hair of a tortoise, let the world be at
(to
its
original
place)
is.
Its
zenith.
its
position
84
will
of
Its
billows, let
blaze
forth
downward,
fire
that
world
always
be.
persist.
fire, then, let the world be. Should there mountain of emerald, that world is. Should the be a Meru move and take its stand on a lotus-seed, let
mountain,
a
lion
exist
let
Meru
in
let
motion.
Should
be killed by a mosquito,
Should the
triple
world occupy
will
the
be.
will
in a
dream
the
of
even
of
after
may
the
grant)
torrent
existence
river,
the
world
Should
by some means, remain stagnant, will that world Should fire prove wholesome fare for a hungry be. man, that moment, there will be opportunity for the world. Should the testing of gems be mastered by
men
Should the
with a
fabriis.
in intercourse
woman,
cated,
Should a chariot be
woman come
world
let
brought on by pregnancy, this Should a crow have the gait of the swan, that world become a fixture. Should a great donkey
of the pleasure
IS,
know
TEJO-BlNDOPANIgAD
engage a lion
of its Qwn.
in
fight,
85
become
manifest
the
the
non-sentient world
Should Rahu be seen apart from the Sun and the Moon, the world is seen. Should fried
itself.
the
rich,
Should the penurious enjoy the opulence of then (exists) the world. Should the lion be
(exists) the
Should the heart of the wise men be divined aright by fools, then is a pretext for the world to exist.
Should the ocean be licked outright by a dog, then Should the (there is scope for) the mind to exist.
clear sky fall over (the heads of)
sky
fall
is
(which
the world
Should a
grow on the clear sky and begin to toss, then, (exists) the world. Should there be no reflected (73-98) image in a mere mirror, then (is) the world
In
the
In
the
all
womb womb of
is
the
is
Atman, there
is
By
is
means, there
Illusion,
There
is
This difference
the
work of
arise. arise,
Brahman
The
only
conviction,
if
painful.
ing,
the
Brahman
is
it
asunder.
Should doubt
arise,
Brahman
will
arrive at the
86
final
of
IS is
even
own
Self.
(99-102)
Rule for the Attainment of the Conception, " I AM THE Brahman "
By
As
these fine illustrations the
Brahman
is
alone
of
is
established.
the
abode
all.
altogether.
Having
firmly
resolved
"
am
Everything
of
will
the hands
a sleeper.
is
There
Everything
there
is
absolutely the
not
What
there
is
to be done, there
not.
and
old-age),
is
not.
All
is
Giving up
all
kinds of functioning,
manner
there
is
"
am
;
the
I
no doubt
,
am
Consciousness
Bliss."
am
So
Accord with
not be given to
expounded by S'am-kara, should any one, who has no faith in the Veda,
tejo-bindOpani^ad
87
wicked and who
who
is
is
ungrateful,
(It)
whose conduct
is
tainted.
person, whose
internal
a half-year, nay, a
all
full
By
it
even once, of
own accord, one Of his own accord, one Thus the Upanisad.
his
TRI-S'IKHI-BRAHMANOPANISAD
[This
yajur-veda and
sads,
Irelative
Yoga and
eight
Angas
THE BRAhMANA
(the
Solar
Sun) he said
IS
What
the
life '
What
Approaching him O Lord What is the body ? is the Prime Cause What is
'
''
World).
Atman
"
?
(1)
Everything
Is
of
S'iva
He
S'lva.
said
in reply
"
;
Know
that
all
this is only
Lord,
But, the eternal, the pure, the emotionless, the the non-dual Bliss, S'lva, the absolute One,
all
having created
this in his
own
splendour, appears,
'
tri-s'ikhi-brXhmanoI'anisad
like
89
a molten
mass
it
of iron, the
divided. Should
be asked, "
is
:
What
appearance
Illusion
"
The Brahman,
tinged with
".
(2)
The Coming
World
Out
Elements,
all
the World.
(3)
The
Division of the
(If
(in
'
meant by
"
'
All
all
the world
'
")
(the answer
is
is)
On
account of
".
the division of
(If
what
When
is),
the
is
mass
is
one,
how
Elements
(the
such
answer
"
On
account of the
forms of difference, due to the inter-relationship of cause and effect, existing among the Elements, there
are
divisions
as,
principle
between the
it
;
predicated of
in the
00
and
in
and
(4)
first
principle)
Antah-
Manas
(the
mind
that wills),
mind
that inquires)
and Aharn-kara
(the Self-conscious
(as
mind)
(vital
The Air
the
first
principle)
Samana
air rising
Udana
up
at
the throat),
;
Vyana
Apana
at
its exit
having
its
variants).
The
principle)
the ears,
the variants).
Water
first
(as
the
first
sound,
and smell
The
(5)
principle)
two
feet, the
are the
functions
Digesting and Breathing are the functions of and other variants of Air. (Perceptions of)
TRI-S'IKHI-BRAHMANOPANISAD
91
are the
Sound,
Touch,
Form,
Taste
and
Smell
and are dependant on Water. Speech, Seizing, Loco-motion, Evacuation and Pleasure are the functions of the motor organs which are the variants of Within the ranges of functioning of the the Earth. sensory and motor organs are included the ranges of functioning of the vital airs and the Tan-matra-s. In Manas and Buddhi are included Citta and
variants of Fire
Aharn-kara.
(6)
into a mass,
of the
Tan-
Thus
body,
in relation to
presiding^_deities
the
cardinal
points),
Vata,
Varuna, the
Yama
and
all
(8)
are the vital airs, that have entered the twelve Nadl-s
in
He, who
identifies
the
knower
(the Jlva).
92
What
Is
Water
all
the
Elements).
in conjunction with
of
the quality
in
of
stands
Ether,
Ether.
The Mind,
the
in
conjunction
hands,
in
with
Vyana,
in
through
integument,
stands
the Air,
stands as the
Air
Buddhi,
Agni.
Citta, in con-
dependant on the
genitals,
in
Water
Aham-kara,
on
the
Earth,
stands
as
the
Earth.
He
who
(9)
knows
thus.
THE MANTRA
The
WITH PaScNkarana
In the Brahman, which exists apart from every
other thing, there are sixteen parts,
(vtz.,
life,
faith,
TRI-S^IKHI-BRAHMANOPANI?AD
ether,
air,
93
light,
water,
earth,
mind, food, vigour, austerity, Mantra-s, Placing Antah-karana action, the worlds and name). (Ether), Vyana (Air), Aksi (Fire), Rasa (Water), and
motor),
the
Payu
these
(the
first
Earth)
in
etc.,
dividing
two halves, in the same order, and subdividing each of the second halves into four parts and placing each of these subdivided parts along with each part of the other four Elements, in such a
principles into
manner
what was once the subdivided part of Ether occurs in each of the Earth and other three Elements and so on, the first halves alone are to be
that,
those
Thus came into being the part. Similarly, for same reason, the subordinate subdivision came into For that very reason, in their being from the part. order of importance (the essential parts and the
ones.
the
subordinate
Consisting of the
The world
It
is
an egg, out of sweat, seeds and the womb) and the primary fluids of the body {vtz., lymph, blood,
flesh,
fat,
bone,
Some
say that
94
by the mingling together of those (fluids, e.g., the sperm and the ovum) Pinda-s are produced from the Elements. In this (medley) of Elements, the Pinda
made
of
Anna
is
situated in
is
bud with a
organs of sense
in
the
interior of the
and sentience. The seed of this (the heart) is the mass of darkness in the form of delusion, motionless and ignorant, dependant on (Manas seated m) the throat. This world is mixed up (with such mind spotted with ignorance). The inmost Atman of the form of exclusive Bhss stands m the head, the transcendent seat and shines in the form of the world, endowed with endless power (4-9)
self-assertion
state
is
present everywhere
in
present
The The
in
its
states are
no-where present
S'lva
all
any other
four-fold
tions.
with
forms
as,
is
these condi-
Even
in
a big
fruit,
all its
sweet contents
made of food are other sheaths situated in the interior. Even as the sheath is, so is the Jlva (which abides therein). Even as the Jiva is, so also is S'lva. When subject to change it is Jiva when subject to no changejtiS-S^a. The transformations of the Jiva are
sheath
;
TRI-S^IKHI-BRAHMANOPANISAD
the bases for
the states.
its
95
sheaths and
is
it is
Even as foam
produced
con-
only from
(10-14)
arise.
(th e Ji va)
is
it
he attains
consciousness
He
on
his
by contact with
dint of the im-
By
pression
(left
mind by
lies
,
and wanders away from emancipation, as fish between either banks of a river. Then, only when the proper time comes for it, by right discernment resulting from the knowledge of the Atman, turning towards the north, gradually proceeding from stage to stage and concentrating his vital airs on
various
wombs
he
Yoga.
(15-19)
From,
(the
is
practice of)
Yoga
is
brought gnosis;
from gnosis
Yoga
further developed.
That Yogin,
who
IS
ever intent on
Yoga and
perish.
He
%
no other object
experience),
in S'lva.
Having
what
IS
revealed by Yoga.
(19-21)
Acquisition of Gnosis
Should Yoga and Jfiana (Concentration and Knowledge) be absent (in one), for him gnosis becomes
impossible.
Hence
vital
should
the
off,
Yogm
(his
restrain
his
mind and
airs
and cut
obstructs the
By
is
adopt-
produced
(21-23)
(Yoga).
Jfiana!
best
among Brahmana-s
is
Now
hear what
is.
Kriya-yoga, which
of a two-fold
character,
(Citta)
to
The confinement
of the tranquil
mind
is
a particular range,
best of Dvi-ja-s,
that Samyoga.
to
The
confining of the
(by
mind
the
at all times
observances
alone enjoined
Scriptures),
be followed,
is
what
is
said to be Karma-yoga.
That
TRI-S'IKHI-BRAHMANOPANISAD
should be known as Jfiana-yoga, which brings about
97
all
is
accomplishments and
the confinement,
at
is
auspicious,
times,
of
wherein there
the
all
mind
to
the
supreme end
of existence {viz.,
Moksa).
He, whose
Yoga
the
supreme end
of
existence
of
character of Liberation.
(23-28)
AsTlNGA-YOGA,
Posture
is
The
faith
in
the falsehood of
\ital airs
all this
world
best
is
among
Pratya-
men
hara.
'
That
am
of
absolute conis
known as
sense of
(28-32)
Dhyana.
The
is
perfect
as
obliteration
the
Dhyana
known
Samadhi.
abstinence from
stealing,
98
temperance
Supreme
and
(32, 33)
O
the
Dvi-ja
'
The Asana-s
of
constituents
:
under)
The
Svastika posture
One should
and similarly
this is the
Go-mukha
posture.
after
mounting one leg on to the thigh of the other, this is known as the sin-destroying Virasana posture After having pressed the anus with his ankles folded crosswise and got composure in the posture assumed, what thus know it the IS attained by one is Yogasana When the two soles of the feet are adepts in Yoga placed on the two thighs (each on each), this becomes \the Padmasana, the panacea for all ills and the antidote for all poisons. Having well established the Padmasana
posture,
(his)
big toes
it
with
becomes the
TRI-S'IKHI-BRAHMANOPANISAD
,^
Baddha-padmasana
well
established
the
Padmasana,
he,
whc
grounded on the earth (with his body) suspended in mid-air, his two hands inserted in the inter-space bet-
ween the knees and the thighs, assumes the Kukkutasana (cock-posture). Remaining bound up in the Kukkutaposture and firmly pressing the neck with the two shoulders, should one stretch his body in a supine posture, with his face upward like a tortoise, this is the Uttana-kurmaka posture. Grasping the big toes with the hands and drawing them up to the ear, even as a bow IS drawn, is said to be the Dhanur-asana (drawnbow-posture) Pressing the frenum of the prepuce m the reverse order with the ankles, and outstretching the
hands placed on the knees, is the posture of the form of Placing the ankles below the lion (Simha-rupakasana)
the scrotum
and on
is
Bhadrasana
frenum of the prepuce with the ankles, is the posture known as Muktasana. Resting well on the ground with the palms of the hands, causing the elbows
to support firmly the sides of the navel and keeping the head and the legs erect, like a pea-cock, the Mayurasana (the pea-cock-posture) is assumed. Placing the
right foot at the root of the left thigh, with the
two hands
left
embracing the knees and the left hand grasping the big toe, IS the Matsya-pithaka posture. Pressing
over the secret parts and sitting with the body
the secret parts with the left (foot), placing the right
(foot)
100
erect,
(this)
is
Stretching
the leg on the ground, touching the big toes with the
is
said to be
somehow or other, is known as the Sukhasana. He, who is not strong enough (for the other postures), should adopt this. By whom posture is
steadiness are attained
Rule Relating to the Control of Breath AFTER Going through the preliminary Purification of the NadI-s
Having, at
of the
first,
Yama-s, Niyama-s and postures and effected the purification of the Nadi-s, one should practise control of breath (Pranayama) The height of the human
body
one's
is
own
The
vital
body by twelve
Yoga, he
digit-lengths
By
having recourse
to
who normalizes
the
body with the fire generated in the body to be the knower of the Brahman.
considered
(53-55)
is
the seat of
fire,
quadrupeds, circular
in
tri-s'ikhi-brIhmanopanisad
101
The
In the case of
human
and a
body
IS
of four digit-lengths
width of four
digit-
lengths,
(wherein)
is
which
is
oval-shaped
birds
of creation,
and quadrupeds,
is
known
as the
is
middle of the
belly.
The middle
of
that (knot)
known
as the navel.
(58, 59)
in
The
JivA
moving
is
Therein
Is'vara),
{viz
the
takmg
my
whirl with
my own
the
power
Maya,
best of Dvi-ja-s
'
The
E\en
Ji\a v\hirls
as
among the spokes, one after the spider remaming in the middle
other.
of
its
vital air.
Without
The
Function
is
y\bove
it,
the place of
It
is
is
composed of eight
;
different
and
ever having
102
its
airs
of water, food
its
and the
orifice
like,
orifice,
the
m the
b>'f:he
when roused
mingled with
fire at
(62-65)
Nadi'-s
Two
digit-lengths
Apana and
two digit-lengths below the genitals is the middle of the body in the case of men, the middle of the heart
in
and the middle of the belly in the case others, surrounded by several Nadl-s. In the middle of the body with the four-times-twentythousand
Nadi-s,
there
is
the
firmly
established
Susumna-nadl resting in a state of stupor in the middle of the umbilical knot, resembling the fine fibre of the lotus-stalk, straight, proceeding upwards up to the crevice of the Brahman and with a tube as bright as a streak of lightning, a Nadi with Visnu as its presiding deity, leading to Brahma-loka, and (at the same time) the path leading to dissolution. Ida and Pingala stand to its right and left. Takinj; its origin from the knot of the navel, Ida has its terminus at the left nostril. Taking its origin from the same (knot),
Pingala terminates at the right
Na3l-s,
nostril.
Two
other
TRI-S'IKHI-BRAHMAINIOPANISAD
the front
103
Susumna, proceeding towards the~IeTt~"and the right eyes. The Pusa and Yas'asvinT Nadl-s, taking their origin only from the same (knot), reach the left and right ears. The Alambusa, going
and
rear of the
downwards, reaches the root of the anus. The S'ubhaFrom the nadi stretches up to-the tip of the genitals. as far as the stretching downwards and knot, proceeding
big toes
is
the Kaus'ikl.
They
ways.
same source there are various Nadl-s and Nadika-s, big and small. The big
the
and small Nad7-s are Seventy-two thousand in number. Those branching out of the big ones, each having its own several course, cannot at all be counted, even as
the big
in the leaf of
(66-76)
The Vital
The
ten
Airs Circulating
Vital
airs,
in
the Nadi-s
Udana, Vyana, Naga, Kurma, Krkara, Deva-datta, and Of these, the five beginning from Pra^ia are important and of these again, the first two. (Of these), to put it otherwise, the Prana alone is the most
Dhanarp-jaya.
important, as
the
it
The middle
of
mouth and
O best of Brahmana-s
circulates,
The Apana
0|
Brahmana
and the
104
knees.
The Samana has its habitat in the entire body, pervading it all. The Udana is located in all the joints The Vyana is in the two ears, of the legs and hands.
the thighs, the hip and the ankles, the shoulders and the
throat.
five,
other Vital
airs,
the (remaining)
bones, etc.
The
water,
The Prana
should
them (into the several constituents These and other actions does the Prana of the body). do remaining separately. The Apana air does the evacuation of urine and others. The actions of the Prana and Apana and such like are done by the Vyana. By the Udana air anything remaining in the body is The Samana always does the work of raised upward. The Naga does the nourishing the body and the like. work of belching and the like. The Kurma has as its work the closing of the eyes and the like The Krkara has the work of the twinkling of the eyelids. The Datta attends to the work of sleep. The swelling and the like of the dead body may be cited as the work of Dhanam-jaya (77-87)
separate
Having thus known the differences among the (various) Nadl-s and vital airs, also the position of the vital airs and their various
best of
Brahmana-s
TRI-fflKHI-BRXHMAljOPANlSAD
should
105
at
the purification
(88, 89)
of the Nadi-s.
Rule Relating to
Having reached a secluded spot which is full of (that would be useful) for the practice of the several stages of Yoga, after giving up all attachments, there, on a wooden seat twic e as broad as it is high and covered with Darbha, Kus'a, skin of the black antelope and the like, assuming at pleasure any of the
things
postures, such as the Svastika, in the prop>er manner,
(89-91)
Cin-mudra), (the
Yogin)
prescribed rules.
Prai^Syama
Expiration
Inspiration
(of (of
foul
air),
air
pure
14
106
the
similarly
Expiration
of
is
(once
again
Completely)
the
the
four
exhaustion
(processes),
air,
by (repeating)
to
(above)
said
be Prana(94, 95)
yama.
He
hand
only
and
should
Filling
(then)
Pxngala breath.
the
air
Kumbhaka)
Pingala
measures.
of
sixty-four
well
this
measures
the
breath
In
to
extent
thirty-two
manner
should
the
(breathing)
and
direct order.
He
pot
by (such)
air.
the
Nadl-s are
Should
motion,
this
Brahmana
and the
the
blooms
see
and
becomes
full-blown.
There,
flawless
he
shall
the
transcendent
Atman,
Vasu-deva.
He
should gradually practise, up to eighty Kumbhaka-s (at a time), four times, early in the morning, at mid-day^
evemng and at midnight. One, who does so for a day, is nd of all sins. After a period of three years IS over, the man becomes ever intent on Pranayama. Thef^ogin, who has conquered his Vital air and vanquished his senses, becomes an accomplished adept. He will become temperate in food, with a little sleep,
in
the
tri-8'ikhi-brShmanopaniad
lustrous
107
and
lusty
and
having
(95-104)
whom
there
is
ed during Pran5yama, is of inferior type. He, in whom there is tremour of the body during Pranayama, is of He, whose body rises up, is known the middle type.
as of superior type.
will
be destruction of ailment and sin while, in the case of one of the middle type, there will be the destruction of sin, ailment and incurable disease and
;
in
become
one,
passing
small
urine,
having ever-alert sense-organs, commanding a quick intellect, possessed of a clear vision penetrating
food,
the
three
durations,
(the
past,
and (venjy) the master of his own self. He who, having given up Recaka and Puraka, performs
future),
Kumbhaka
find) there
nothing at
all
beyond
Control of Breath
The Yogin should
along with his mind
project and hold his Vital airs
in the knot.,of_thejiayel,
the tip of
the nose and the big-toe of the foot, with great effort/
108
so),
Yogin would live freed from the By (such) disease and rid of fatigue.
the
.Dharana
J
(as
By
Dhara^iS
the
tip of
and
lightness of the
For him who, for three months, drinks the air, after drawing it with his tongue, whenever the Muhurta presided over by Brahman arrives, there will be great accomplishment in (the power of) For him who practises (thus) for six months, speech.
body
will
be attained.
By
the
is afflict-
cured of the
affliction,
vital air.
(109-113)
him who brings his mind under by adopting the prescribed methods, own control
Pra^ia
will,
the
in
virtue
of
the control
over the
TRI-S^IKHI-BRAHMANOPANIAD
109
means.
(114-117)
by the Prana
courses
There
of the
are
Susumna). Of
nadi,
Susumnathis
Prana
the
is
possible
of
Yogin-s.
In
case
(other)
beings,
Saumya
(left) nostril.
man who
night,
so on,
know
and
own
others,
as
;
also (the
vibrations
the duration)
of his life-time
knowing
the
own death
through
portents,
best
among
the
knowers of
whom
and
the
thumbs
hand
ceases, for
him
there will be
no
loss
in
in
the course
of over a year.
Similarly
whom
wrist
and the
will
last
only for a
In
whom
(there is cessation) of
(in
the world)
is
of
and the
life will
is
duration of
the Sattva
be a month
one half of
it,
in case
seen.
If (the cessation)
life will
should overtake
;
who
tip
Should the
duration.
At the sight of a flame, death will surely occur in two days. After seeing such portents as the above, which shorten his life, he should apply himself
to
and meditation and attain the form of the transcendent Atman by meditating upon it with his
prayer
mind.
(119-129)
Marman,
is
the withdrawal of
is
what
tlie
known
as
Pratyahara.
The
TRI-S'lKHI-BRlHMA^IOPANISAD
111
of the body, the navel, the throat, the elbows, the root of the palate, the root of the nose, the regions of the
eyes, the
its
root and its upper part, the root the two hands, these, O Dvi-ja of Marman).
mind
assisted
by
Yama and
the
body
is
made
of
the
five
elements,
is
Dharana,
which
the cause
ocean of
(133-134)
in
worldly existence.
the
From
gular in
the knee
down to the (sole of the) foot is the The Earth-goddess, yellow, quadran-
and with the bolt of Indra as her emblem, should be ruminated upon, for five Ghatika-s
shape,
(two hours),
with vital
after
having
filled
air.
From
said to
Water
as
ruminated upon,
filled
should be Nadika-s (four hours), having From the the (concerned) seat with vital air.
silver
and
with
her emblem,
for ten
middle of the body down to the hip is said to be the There should be ruminated upon, a red seat of f^ire.
flaming
fire,
for^fteen Ghatika-s
(six
it is
hours),
said.
after
holdmg the
vital air
Kumbhaka,
so
From
112
the navel
the nose
is
The
upon
smoke and
the vital air in Kumbhaka therein. From the nose up to There the cavern of the Brahman is the seat of Ether.
IS
and brightness
of well-pound-
ed collynum
air
m Kumbhaka
(135-142)
in
to meditate
upon A-ni-
ruddha,
crown. should
who is Han with four arms and wearing a The Yogm, with his intellect pointed upwards,
in vital air
;
and always meditate on Narayana, in the part belonging to water on Pradyumna, in the part belonging to Agni on Saipkarsana, in the part belonging to Air, and the Paramatman, Vasu-deva, in There is no doubt that, the part belonging to Ether. for him who applies himself (in that direction), there
fill
;
will
in
no time.
(142-145)
TRI-S'lKHI-BRlHMAyOPANIAD
113
row
of)
body
erect
and
he should restrain the group of organs of sense and Conceiving of Vasu-deva, the supreme, the action.
transcendent
Stman,
of
the
meditation of him
whose
has
of
self,
power
with
bestowing
the
accomplishment
the
alone-ness
(Kaivalya).
He who
sins
conceives of Vasubreath)
for
deva,
Kumbhaka
(three
(holding
one
seven
Yama
hours),
previous
births
of
that
meet
with
destruction.
(145-149)
THE TURiVA
(The Yogin) should comprehend the functioning of waking state, commencing from the knot of the
till
the
navel
the heart
is
dreaming state remaining in the throat, the functioning of sleep in the palate, and the fourth (Turlya) wellfixed in the middle of the brow he should see what is beyond the Turya, the transcendent Brahman, in the crevice of the Brahman, c^ommencing from the func;
till
Brahman
Vispu.
(is
reached).
There
will
this
Stman, the
is
Turiya, be.
said to be
(149-152)
13
114
functioning of the
Yogin
perishes,
of (the
on
the
seated
lotus
of
who
all
who has
is
several
faces,
who
who
adorned with
various weapons,
fierce
who
is
Suns
(152-156)
Brahman
The
hand,
lustre
liberation of that
Yogin
in
is
on the palm
the
of his
(of
him)
who meditates on
the imperishable
of consciousness seated
middle of the
Kadamba
lying
lamp m a windless
(156-158)
Productive of Liberation
To
tri-s^ikhi-brXhmanopanisad
of the
115
meditates
He
shines
before
"
his
very eyes.
alone
am
the
"
the
Brahman
Jivatman as also the Paramatman and to both, that should be known as Samadhi, which is devoid of
functioning.
will
all
The Brahman
is
attained
and the
Yogin
of worldly
existence.
truths, the
Yogm, with a mmd devoid of greed, will get his own accord, like fire with exhausted fuel.
to grasp, the Jiva,
which
is
Prana
(life)
of the mind,
endowed with
and
certain
knowledge,
will
existence, as a
lump
is
Universe, which
(snares),
in
as
a dream.
in
treats
(it)
as
sleep,
firm
the
peerless
and
IS no universe beyond no other than the Brahman) (simultaneously) attains Alone-ness. Thus the Upapisad.
one's
THE DARS'ANOPANI$AD
[This Upanisad which forms part of the
S5ma-
veda and
is
supreme Brahman and ends with the description of the non-relative absolute Brahman.]
SECTION
AstSnga-yoga, the
OF JiVAN-MUKTI
Dattatreya,
the
great
Yogm,
the
high-souled
all beings),
the four-armed
Maha-visnu (holds sway) over the dominion of Yoga, as (its) crowned (king). His devoted disciple, the great Sage, Samkrti by name, (once) asked his Guru, when
he was alone, as follows, with hands folded
tion
:
in saluta!
and attended with great modesty O Lord Pray relate unto me that Yoga, with the eight AAga-s (stages) and with full explanation, by deriving the knowledge whereof I shall become a Jivan-mukta." (The Guru
"
responded as follows
:)
" Listen,
SSipkrti
shall
THE DARS'ANOPANI^AD
relate
117
Sub-divisions
O Brahman
sage
(4, 5)
Truthfulness,
Abstmence
from
^(
these
(6)
Non-violence
(O
mouth,
violence
:
penance
indulgence
in
violence
accord
with
not otherwise.
all,
O
is
sage
the
and cannot be grasped, that is said to be the best (form of) Nonviolence by those well -versed m the Vedanta (-system
impartible,
of Philosophy).
(7, 8)
Atman pervades
Truthfulness
great sage
Whatever
is
by
expressed by that
118
alone
" All
is
O Brahman
else "
:
the
supreme Brahman
is
who have
(9, 10)
The
total
gem, gold
great sage
(11, 12)
Celibacy
The complete
by means
mouth and the mind, as also with one's own wife, save immediately after the menstrual period, that is known as Celibacy. The staunch application of the mind to the state of becoming the Brahman, O sage of severe penance js Celiof the body,
word
of
bacy.
(13, 14)
Compassion
That indulgence towards all beings, as towards one's own self, by body, mind and word of mouth,
THE DRAS'ANOPANI^D
that alone
is
119
known
as
Vedanta.
Rectitude
Uniformity
friend,
all
wife,
(m behaviour) towards (one's) son, enemy as well as one's own self, under
circumstances,
sage
is
termed Rectitude by
(15, 16)
me.
Forbearance
Abstinence from losmg temper, when provoked by
enemies, by body,
that,
foremost
(16, 17)
among
sages
'
is
Forbearance.
Firmness
The dawning
plete liberation
of
Wisdom
comis
worldly existence
possibJe only through the Veda (the perfect system of knowledge) and not otherwise, is said to be Firmness by the believers in the Veda. (Also), the unswerving belief to the effect " I (am) the Atman and am nothing
else."
(17, 18)
Temperance
Leaving
off
in
Food
is
conduce to (the
(19)
in food.
120
great Sage
of) one's
own
and water, that, they know, is Cleanliness of the exterior while contemplation (on the Supreme Being) is mental Cleanliness. Wise men say that Cleanliness constitutes the knowbodily impurities by
of clay
;
means
when he
realizes
:)
"
am
pure."
The body
is
is
extremely pure.
Knowing
That
man,
(sage)
right-
vowed
gold.
grasps
clod of earth,
leaving off
(20-23)
in
Hence,
Sage
is
endeavour, having
to non-violence
by and
!
other
thus
acquired,
the
Atman
is
imperishable Brahman.
THE DARS'ANOPANI^AD
SECTION
II
121
Is'vara,
the
established
Truth,
these
Modesty,
Faith,
are
Niyama-s.
listen.
shall
presently describe
(1, 2)
Penance
Emaciating
penance,
the
as
body
by
Krcchra
(religious
known
like,
Praja-patya)
and Candrayana
Moon)
is
and the
in
the
manner prescribed by
"
the V'eda,
What is release from said to be Tapas by the wise. " " " * " ' bondage How Wherefore does one attain the
wheel of births and deaths
?
"
men
of
learning,
that
know
things,
know
as
Tapas
Contentment
The
life
their
every-day
that,
of
any gain,
wise
ledge
men
know-
know
U
16
What
agreeable thing,
one devoid of
122
till
moment he
realizes the
Brahman,
that, they
(4-6)
Supreme Truth
Faith
Belief m
what
is
in
is
Supreme Truth.
(6)
Munificence
The
means,
giving
away
of wealth
earned by righteous
that
des(7)
in all sincerity, to
is
by me.
Is'vara
Worship of
A
foul
by
;
falsehood
that
is
and
the
like,
devoid of
(8)
violence
The
what
IS
real
existence.
exclusively innermost
this
should be under-
stood by wise men, as the Study of the established Truth expounded in the Upanisads. (9)
the
daks' anopani^ad
123
Modesty
Whatever act is mean, according to the precepts of the Veda and in the eyes of the world, the shyness
felt
in
(doing)
such
act,
that
alone
is
said
to
be
Modesty.
(10)
Faith
Confirmed belief in all things enjoined by the Veda IS what is known as Faith. One should be devoid
of all connection with anything (counter to that), even
in that direction.
(11)
Prayer
Practice of the
laid
IS
down by known as
the
Veda
down
Dharma-s^stra-s,
Prayer
is
by word of mouth and the mental one. Prayer by word of mouth is again of two kinds, muttered and uttered aloud. Mental prayer is two-fold, assuming the forms of ruminating ( Manana) and meditat ion (Dhyana). Muttered prayer is a thousand times more efficacious than uttered prayer. Loud prayer would bestow fruits on all, as prescribed (in the Scripture). If the Mantra is heard by the ears
said to be of two kinds, that
124
becomes devoid
of efficacy
bearing
fruit.
(12-16)
SECTION
III
the
nme Asana-s
(Postures)
(1, 2)
Svastika
Placing the
feet well
between the
neck and the body erect (in a straight line), the Yogin should always practise the Svastika (posture) (2, 3)
Go-MUKHA
Placing the
buttock and the
buttock,
IS
right
left
left
known
as the
Go-mukha
(posture).
(3, 4)
Padma
After placing the two soles of the feet over the two
thighs,
(crosswise),
(the
right
over the
left
and
vtce
THE DARS^ANOPANI^AD
versa),
125
!
chief
among
the Biahmana-s
one should
in
hold the tips of the big toes with his two hands
reverse order (the right with the left
the
and
'
vtce versa).
(a
This
will
which
will
remove
all fear
posture)
(4, 5)
VirSsana
One should
with
to
his
body
erect
and
this is said
(6)
be Virasana.
Simhasana
two ankles below the scrotum, by the sides of the frenum of the prepuce, to the right side the left ankle, and to the other side the
should
place
the
right ankle
,
One
own
the
hngers,
with his
mind
well
his
This will
be
the
Sirnhasana
posture
adored
always by the
Yogin-s.'
(6-16-3)
Bhadrasana
One
126
hands the sides of the feet, so as to be motionless. This will be Bhadrasana, which will destroy all poison and disease. (7, 8)
firmly bind with his
MUKTASANA
frenum of the
left
Pressing
the
right
left
side
of
the
side of the
frenum
sana
right
;
placing the
left
becomes the MuktSankle over the genitals and the this, O sage is the Mukta'
sana.
(8-10)
MayOrasana
best of sages
'
One
elbows by the sides of the navel, and placing on the ground his two palms, with an one-pointed mind and
with his head and legs lifted upwards, floating in space
like
a stick, this
is
the
all sins.
SukhXsana
In whichever
produced, that
shoAild
is
(12, 13)
the dars'anopani^ad
127
posture
is
conquered.
followmg
this
Rule,
(13)
section iv
Dimension of the Body
The body
height).
fire,
will
(in
In
the
the seat of
Saipkrti
is
triangular in
digit-Jengths
above the
genitals.
!
Know
seat
is
Samkrti
The
foremost
among
sages,
MuJadhara (the digit-lengths from the support) and stretches over an expanse of four
nine
lengths in diameter,
of a hen's
rootdigit-
best of sages
It is of
the shape
egg and
is
In the middle of
decked with a sheath and the like. it is what is termed the navel by
adepts in Yoga,
foremost
among
sages
(1-5)
128
NSpi-s
situated
as the
is
known
Susumna.
!
foremost
Nadl-s.
The
;
chief
Susumna, Piiigala, likewise Ida and SarasPusa, Varuna and Hasti-jihva Yas'asvini, vatl also Alambusa and also Kuhu Vis'vodara, Payasvinl and and Gam-dhara thus there are the also S'ankhini Of these, three are more imporfourteen chief ones. tant (than the rest) and of the three, one is the most important. That is known as the Brahma-na^t by
number).
,
thou of austere
vow
'
the
vertebral
The
Two digit-lengths below the knot of the navel, O Sage IS the seat of the Kundali. She, the Kundali, is of the form of eight constituents, O best among sages She
! !
is
the
air
economy
(of
of the
human
vital
and
and encircling with her own mouth, of the aperture of the Brahman.
sage
the
mouth
(11-13)
THE dars'anopani^ad
129
The
To
Susumna stands the Ida and The Sarasvati and to the right stands the Pingala. the Kuhu stand by the sides of the Susumna. The
the left of the
Gaip-dhara
and
the
Ida,
Hasti-jihva stand
at
the rear
and the Pusa and the Yas'asvini stand at the rear and front of the Pingala. Between the Kuhu and the Hasti-jihva stands the Vis'vodara between the Yas'asvini and the Kuhu between the Pusa and the situated the Varuna IS
and front of the
; ;
Sarasvati
is
said
to
be the Yas'asvini
is
between the
The Alambusa
of the
To
Full-moon-like
Susumna
situated
is
situated
Kuhu.
The
Nadi
as
far
is
that as
is
below and
the
right
above,
nostril,
stretches
the
end
of
nostril,
foremost of sages
The
the
eye,
left
foot.
The Pusa
its
having
is
course
behind
the
Pingala.
The
Payasvini
right ear.
said,
far as the
So
course upward,
'
sage
Similarly the
The
in
Nacjl
named
right ear.
S'ankhinl stretches
far as the
its
end of the
the
The Gaip-dhara
stated
has
end
17
right
eye,
as
by those
130
well-versed
in
is
as
Vis'vodara
the navel.
Samana and
also
Naga and Kurma, Krkara, Deva-datta and these ten vital airs flow through all Dhanam-jaya
Udana
the
Nadl-s.
Of
these,
;
the
five
beginning
from
Pr5na are the chief ones of the five, that which is named Prana as well as Apana, O thou of the
austere
vow
!
sage
worthy of preference and of the two, In the middle of the Prana is preferable
!
is
in the
is
always present.
Vyana
is
middle of the ears and eyes, at the present junction of the shoulders with the neck, in the two wrists and in the throat, which is the seat of Prarja.
the
The
ing
vital
vital
air
called
Udana
should be known as
Samana
stands pervad-
parts
of
the body
without doubt.
The
five
airs
beginning from
like.
Naga stand
in
the skin,
(23-30)
the dars'anopanigad
131
Airs
Inspiration, expiration and coughing work of the Prana. Evacuation of faeces and are the urine is the work of the vital air known as Apana.
Satpkrti
Samana
sages
!
foremost of
is
Udana does
it
the
work
no
doubt about
the vital air
Vyana,
as
sage
is
The
function of
known
Naga
!
is
said to be belching
and the
like,
great sage
The work
of swelling
'
is
said to be of
Dhanam-jaya, O Sairikrti Shutting the like is of Kurma and hunger is of and the eyelids Bringing on sleep, O chief among the BrahKrkara. (30-34) mana-s is said to be the work of Deva-datta.
!
The
S'lva
the deity of
of
is
Susumna
,
Han
is
;
is
the deity
of
I^a
Brahman
!
Pingala
Viraj
of SarasvatT,
sage
of
Pusa
;
of
Varuna
as
is
Vayu
jihva,
the
deity
of
air
known
Hasti-
Varuna
is
the deity
similarly
O
;
best of sages!
of
of
Yas'asvini
the
Sun
is
is
the
is
lord
Alambusa,
Kuhu, hunger
the
In
deity
Moon
is
as the deity.
the
;
Praja-pati
name
Pavaka
is
the deity.
132
The Moon moves only in the Ida always, O great sage Similarly the Sun (moves) in the Pifigala, O sage, (39, 40) the best among the knowers of the Veda
! !
Ida
course (Uttara;
yana),
O
is
sage
'
passage
sage
!
by those versed m the Vedanta the from the Ida into the Pingala, O
so says the S'ruti.
known
in the Pifigala
When
Prana reaches the junction between the Ida and the PiAgala, O thou, best among the embodied mortals
'
then there
is
said to be
in the
Ama-vasya
body.
(junction of the
Sun
the
When
(the
root-support),
is
among
first
then there
said to be the
equinox
by the devout performers of penance, O best among the devout performers of penance When the vital air called Pra^a enters the cranium, that is said to be the last equinox by the devout performers of penance, who are intent on investigating the truth. All inspiration
!
and expiration
Ft^Tf3i air
is
Sun
of Prana
When
the
THE DARSTANOPANI^AD
then there
is
133
best
among
When
sages
best
among
(40-47)
is
Kedara
in the
O
the
wise one
;
of the
Kuru-ksetra
Prayaga (the confluence of the Ganges, the Jamna and the Sarasvatl) in the lotus of the heart Cid-ambaram (the Ether of consciousness) in the
middle of the heart
lotuses)
in
own
known
precious
gems
his hands.
is
The
Tirtha (pilgrim-resort)
is
of abstract meditation
the
proper sanction
wife
for
all
;
may
be caressed
daughter
The Yogm-s, in virtue of own Atman, do not resort the confirmed faith to Tirtha-s filled with water, nor gods made of wood
may
be caressed.
in their
and the
like
great sage
is
the
Tirtha by far superior to external Tirtha the Tirtha of the Stman is the greatest Tirtha every other Tirtha
;
carries
no
significance.
The
internal
Tirtha of Ihe
134
Citta (mind),
if
washed hundreds of times with water, (is impure). A man becomes pure by bathing at (holy) places like Varanasi, at the solstices and the equinoxes, during eclipses and also at the intervening periods, always. The water flowing from the washed feet of great men intent on the acquisition of the (right) knowledge (of the Brahman) and the attainment of (real) Yoga, O
foremost of the sages
fication of the
'
that
is
Seeing
S'iva in
the Atman
While there
the fool
looks
is
m the body,
gift,
for
the
sacred stream,
muttering prayers,
always.
sacrifice,
He who
in
serves
who stand
his
interior,
lick
in
his
his
(of
food)
Yogm-s look
images.
for
S'lva within
(57-59)
Brahman
He
alone sees,
who
and
THE DARS'ANOPANI^AD
135
Wisdom and
Bliss in his
own Stman.
great sage
own accord, this always-useless cluster of Nl^l-s, the human state, by all means, realize with the aid of your mind, " I am the Atman ". The man of
(
bodies.
When, by
dom, the ignorance which produces the difference (between the Atman, %.e., one's own self, and the Brahman) IS lost altogether, O sage what will the difference between the Atman and the Brahman, which does not really exist, do ? (60-63)
!
SECTION V
Purification of the Nadi-s
Pray,
relate
to
me
briefly,
O Brahman
by which
'
the
mode
cation
purifi-
may become
stantly.
Listen,
Sarpkrti
'
the
mode
With
action
prescribed
volition,
(in
the
endowed with the eight Anga-s (of Yoga), such as Yama and the like, tranquillized, having the
and
truth alone as the final resort, well-confirmed in one's
136
own
the
by knowers
(of the
Brah-
summit
under a Bilva-tree or a forest, m a pleasant and clean place, assuming a posture thereafter, either facing the east or the north, with his neck, head and body kept
erect
closed,
utterly
motionless,
he
practice of
Yoga and)
see, at
Moon
in the
middle
(2-6)
down
nectar, with
Drawing the Prana vital air through the Ida, augmenting (the vital air) standing in the belly, then meditating upon the fire flaming all round in the middle of the body, he should conceive of (" Raip ") the seed of fire with Hindu and Nada then should the wise man expel the Prana well through the Pingal3. Again, filling up through the Pingala, he should call to memAgain should the man of intellect ory the seed of fire. gradually expel the air through the I(jla alone. For
;
three or four days, or for three or four times every day, practising thus, in seclusion, six times during each of
the three
Sarpdhi-s
move
about.
the NadI-s
On
THE DARS'ANOPANISAD
glowing of the
the
successful
in
fire
137
these
symptoms
indicate
accomplishment
effort,
till
thereof.
He
should
continue
this
(symptoms).
Purification of One's
Then,
after
Own Atman
he
should
betake
giving
this
up,
own Atman.
is
The
of the
itself
Atman,
that
is
self-luminous, shows
same
true
reveals itself in
all
knowledge.
He who
is
mud
of the impurity of
Karma
section
vi
Description of PrSnayama
I
shall
method
of Prana-
yama,
O
U
Saipkrti
to
Listen
to
it
reverently.
Prana-
138
Recaka, Puraka and Kumbhaka are said to be of form of the triad of Varna-s (letters). the Of such The Pranayama is (form) IS said to be the Pranava.
made up
of that (Pranava).
vital air
(2)
filling
Drawing the
up
(the air) standing in the belly (with it), slowly should one remember the letter " A " there, for the duration
of sixteen Matra-s.
The
filled
up
(air)
should be held
Here
also should he
"
Intent on prayer
is
possible (for
him
to
do
so).
man
should expel
the filled-in air with (the remembrance of) the letter " M," through the Pingala, for a duration of thirty-two
This
will
be Prana(3-6)
yama
for
Thus should he
filling
Again,
similarly,
remember
in
air,
form of the
pointed mind.
the filled-
" for
M ".
1^
and
in this
!
manner
for six
practise
(7-10)
mighty sage
By
he^ will
manner
months
become a man
of knowledge;
from a year's
THE DARS'ANOPANISAD
practice,
139
;
he
will
intent
on the
That
filling
is
known
as
Puraka, wherein
there
is
the
up,
,
in
body)
as
as in a filled-up pot,
is
is
Kumbhaka
Recaka
the
known
(12, 13)
from Pranayama
That which produces profuse prespiration is the lowest type among Pranayama-s "(what produces) tremor is of the middle type and (what produces) buoyancy upward is of the highest type. It should be
,
upward buoyancy is attained. When the highest type of Pranayama is attained, (the practitioner) becomes an adept and derives happiness. (14, 15) O thou of the austere vow The mind is purified by Pranayama and when the mind becomes pure, the pure
next
higher,
till
!
The
Atman.
Even
140
the
body of this high-souled person, who is intent on the Pranayama, will rise up. From the slight knowledge derived therefrom (comes) release from bondGiving up Recaka and Puraka, one should daily age.
practise
Kumbhaka.
of the
He
will
(thereupon) be
nd
of
all
He
like will
For one, who stands by Pranayama alone as his chief prop, there is nothing which is unattainable. Hence, by all endeavour, one should practise Pranaya(16-20)
ma-s thoroughly.
O
the
thou of austere
uses of
presently describe
in
(that
in)
morning and evening twilights, in the hour before the dawn (Brahma)f at noon or at all times, and holding it
at the tip of the nose, in the middle navel
nd
of
all
diseases
the nose,
will (the
Prana
it
by holding
/in
all
by confining
air
it
O
^
,
Brahman
will
;
'
He who
always drinks
Yogin
by inhaling it through the tongue, that attain immunity from disease, nd of fatigue
he who should confine the air at the root of
and
thirst
THE DARS'ANOPANISAD
the tongue, after inhaling
coolly
it
141
will
all
happiness
I^a,
through the
confines
thou, the
as
all
man
is
released
from
(twilights) for
one
full
the air by
little
means
of the tongue,
it
by
little,
confine
the
through the
nostrils,
eye-diseases vanish
so also, by confine;
ment
after
two ears
air,
(all
ear-diseases)
it
similarly
inhaling the
should he hold
diseases
The
Samkrti
Air) bv Practice of
Apana
little
by
little,
(all
the while)
muttering the
closing the
Praijava,
(the Yogin)
sage
'
142
with the
head,
till
by
great sage
Prana
one
(air)
Brahman (Brahma-randhra).
O
randhra,
ling at
sinless
When
is
enters
the
Brahma-
Nada
first
(sound)
and,
when the
great
air
has
a
wise one
actually appear in
knowledge
(by the
fr enu m
of
Then there will be the ripeness of the the Atman from Yoga and the disowning
of worldly existence. of intellect
(36-38)
and
left
ankles
under the knees, having recalled to mind the three-eyed S'lva and also remembered Vinayaka and then again
the goddess of speech (Sarasvati)
Having drawn up
its tip,
along
man
fire
of intellect should,
O Brahman
On
'
confine
such confine-
ment, the
to
the
Kundall
Again,
air
fire.
effects
in
By one who
practises
this
manner,
will
time,
'
the dars'anopanisad
Symptoms of the Conquest of Vital Air
Profuse perspiration
first,
143
then tremor,
of
foremost body,
air
is
among
these
sages
are
the
vital
conquered.
(43, 44)
as)
and
diseases,
Samkrti
the
sins,
great,
perish.
With
disappearance of
that
most wonderful mirror of Citta (the thinking mind) Further by the enjoywill become perfectly clear.
detachment springs For a man of detachment, knowledge in the heart gained from worldly experience proves to be an aid
like,
riddance
auspicious
from
bondage,
after
has been swallowed even once, (and time), run away, giving up
action.
in the
know
But others
144
out of ignorance, as
(49)
form of wealth.
the knowledge of the form of
all
By
is
the annihilation of
ignorance.
!
When
is
ignorance
dies out,
there
the annihi(50)
like,
lation of passions
and the
like.
wise
and vice. On one there their disappearance, dependance on the body altogether
is
vanishes.
(51)
SECTION
VII
Forms
Thereafter
I
shall
great sage
'
The
forcible bringing
among
as
2)
(1,
what
is
known
Pratyahara.
Whatever one
sjxiken of
Brahman,
this
is
Pratyahara,
by the knowers of the Brahman from days of Whatever one does, whether pure or impure, yore. till the moment of his death, all that, he should do unto That is Pratyahara. Or, one should the Brahman. perform his daily ceremonial observances and other
THE DARS'ANOPANISAD
rites
145
intended for the accomplishment of his duties^ with the mental attitude that they are for the propitia^
tion
of the
Brahman.
after
That
is
known
as Pratyahara*
the air, he should confine from the root of the teeth thence at the throat should he confine the air from
Otherwise, after
in
drawing
place
;
It
place
drawing
it
in
;
it
from the navel region he should confine it at the the knowing man should, from the region of Kundall
in
;
it
at the
Muladhara
then out of
Apana
(vital air)
thence at
should he confine
it
this
been said to be
(2-9)
Fruit of Pratyahara
O
who has
'
10)
the breath
fill
through the
in
nostrils, the
knowing Yogin
in -the
should
crest.
in
Then,
U
19
of feet
146
Muladhara similarly, in the knot of the navel, in the middle of the heart, at the root of the throat, at the palate, between the eyebrows, in the forehead and in (10-12) the head should he retain it.
knowmg Yogin
dual,
Atman
in
the non-
Brahman). This is known as the actual Pratyahara by those well-versed in the Vedanta. To one who practises thus, nothing
indeterminate
(the
IS
Atman
unattainable.
(13, 14)
SECTION
VIII
Dharana
Thereafter
(thou)
I
in
shall
of austere
vow
and Fire
Water
in
and Earth
earthy portion,
great sage
(1, 2)
One should pronounce the Mantra known as HaYa-Ra-Va-La in its order. This kind of Dharaija is
sa*d to be supceme
and expiatory of
all sins.
(3)
THE DARS'ANOPANI^AD
147
is
Up
said
to
to
be the portion
;
belonging to
Prthvl (Earth)
IS
up
to the
end
of
Water
up
to the heart
;
IS
up
;
to the
similarly
up
to the
head
is
said to be,
wise one
'
the portion
(4, 5)
of Ether.
One should
V^isnu
in
retain
in
Brahman
in the
similarly
great knower
(5,
6)
Dharana
Or
rana,
else,
I
in
the Atm\n
of (another kind of)
!
shall tell
you
Dha-
foremost
among
sages
The man
of
first
of intellect
all sins,
great Ruler,
who
is
full
awakening and
principle,
Bhss,
in
the
Paramatman).
Brahman
and the
of
all,
like,
one's
mind should
the
mmd
I4g
shall
Dhyana (meditation) which destroys worldly existence One should, with due respect, O master Yogin medi'
tate
on the
Is'vara, the
panacea for all the ills of worldly existence, which has its Retas (semen virile) turned upwards, having monstrous (multiform) eyes
cendent
the
Brahman,
He am
I."
Or
and
the
else,
(thou)
of
austere
vow
'
one should
Wisdom
;
the
that
non-ethereal,
is
the
taste,
intangible,
the
is
imperceptible,
called
smell,
neither
nor
what
the
is
immeasurable,
the
peerless,
the
Atman,
that
Existence,
The Brahman
am,"
ment
that
high-souled
there
will
person
who has
practice
this
kind,
THE DARS'ANOPANISAD
Vedanta,
14Q
is
produced
gradually
there
no
doubt
(6)
about
it.
section x
shall
describe (to
existence.
thee)
Samadhi,
is
which
roots
out worldly
Samadhi
the
Paramatman.
The Atman
flaws.
is
the perpetually
identical,
The
is
one Being
Illusion
and not
,
form.
Hence
there
,
only
there
non-dualism
IS
there
no phenomenal world
no cycle of births and deaths Even as (infinite) Ether is said to be the Ether of the pot, the Ether of
resting
place),
even so the
by deluded people.
air,
am
the
vital
nor
the
senses,
being
am
only S'lva
such
known
knowledge
as
it
is,
foremost of sages
_
(1-5)
Samadhi
in this world.
The BRAHNfAN
"
I
am
There
is
no one
me.
Even
as the
foam; the
150
taking their
rise
dissolved in me.
as the
Therefore there
is
is
mmd
this
nor
whom
inmost Paramatman
directly manifested,
own accord
the
Supreme
state
When
of
its
Brahman,
his
own
all
ing intervening.
When
all
one sees
in
own Atman
all
beings and in
beings his
When
one
remaining as he does
Samadhi, such a
the
person,
having
become
with
transcendent
When
one looks upon his Atman in the light of the transcendent Brahman alone, then all the world is Illusion
alone and there
is
(6-12)
Summing up The
great sage, the
thus, Sarnkrti
remained at ease
form of
his
own
(13)
Atman and
all.
DHYSNA-BINDUPANISAD
[This
Upanisad, which
is
yajur-veda
the
108
the
Brahman
of attaining
the
import
of
the
Pranava,
as the
six-fold
Yoga
means
sin
it
can be cloven
through
yoga,
aided
by
meditation
on
the
it,
Brahman).
js
No
other
means
of breaking through
there at
(1)
is)
(The
(with)
Aum*"
Bindu (dot) and the Nada (nasal sound mdicated by the Ardha-matra, the semi-circle). What is above that, {viz., the soundless Brahman), stands (enduring for ever). What is endowed with sound* (is
the
152
when
is
Brahman).
to
That
the highest seat (the sound (arising from the heart, " Oipis
is
by the Scriptural text, " Eternal indeed is the Oipkara ") what transcends that sound, the Yogm who discovers that transcendent One, stands clear of all
;
doubt.
(2, 3)
by such
of that
division) of the
awn
By
further division
By
one half of the standard of subdivision, {i.e., by dividing such part into fifty thousand parts), one part so
obtained
(denotes
the
still
subtler
Saksi-caitanya).
By
at subdivision,
what
is
obtained
is
manifested Brahman.
As fragrance amidst
milk, as oil amidst the
quartz, so are
all
sesamum
m
is
the
strmg of a rosary.
The knower
of the
Brahman
he
dhyana-bindOpanisad
153
firm
who
Brahman, with a
mind
(5,
undeterred by delusion.
6)
Even as by
stand taken
inclusive),
in
sesamum
seeds,
and the
is
the
cause of
all).
The
branches.
tree (of
Ignorance), one
(of
may
know, as having
branches.
alike
in
Illusion) cast
by
it
has no
with
parts
and
(8)
without parts
Om," uhich
In
"
is
the
Brahman,
who
desire
bondage
A," the
first
part of the
and Pita-maha
In
" U,"
their
repose.'
their
In
M," the
their
and Mahes'vara
repose.
in quality,
"
and of white colour, and M is of black colour and inert quality. He who does not know the Praijava of eight Anga-s (A, U, M,*, ^, Kala, Kalatlta and Tat-psyra),
rhythmic
rhythmic
in quality
"
A U
"
is
" is
"
"
20
154
having four feet (Vis'va, Taijasa, Prajfia and Turlya in Otr, Viraj, Sutra, Bija and Turya in Samasti Vyasti
; ;
Anu3natr,
Anujna and Eka-rasa, common to both) states Sthula, three seats (Jagrat, Svapna and Susupti Rajas and Tamas Suksma and Karana bodies Sattva, qualities Knya-s'akti, Iccha-s'akti and Jnana-s'akti and durations) Past, Present and Future powers five deities (Brahman, Visnu, Rudra, Is'vara and Sada;
s'lva)
he cannot be a Brahmana
(9-14)
the
bov\,
i?
the
Atman (Manas)
If
is
the
aim be taken with due care, as is the case with the arrow (the Atm in vtz., the Manas), will become mer^'ed in the taiget (of When that the Brahman and become one with it) which is far and near is hue seen, all actions recede
the tartlet
All
the
All
Omkara
All the
and inanimate
all
sin
from the Omkara The short one The long bestows, pros-
The
imperishable
matra (half a short syllable) bestows release from bondage. The fine end of the Pranava cannot be expressed, as of an unbroken stream of oil or the long (continuous) chiming of a bell He who knows Him is the real knower of the Veda {i.e., becomes a Jlvanmukta).
(14-18)
dhyana-bindOpanisad
155
One
stationed
the heart,
should
in
meditate on the Is'vara of Omkara, the middle of the pericarp of the lotus of
the appearance resembling that of
who has
lamp, who
in
is
up that
one should
meditate on the
Omkara
said to
and
Kudra
is
said
to
be the Kecaka
deities of Prana\aina.
(19-21)
\
PrANA\ \-DHYANA BV
Dll-FERENT
METHOD
Making the Atman (the Antah-karana) the (nether) Aram (wood used for churning hre) and the Omkara, the upper Aram and practising the churning of meditation, in this manner should one look upon himself as One should apply the (lamp) hidden (under a poO
himself
the
the
to the
sound of Omkara,
his breath
is
restrained
and
';
Ndda
Its
is
dissolved
'
hearts of
quality
persons,
of
existence).
156
That mind, which is the doer of the act of creating, sustaining and dissolving the three worlds, that mind That is the supreme seat of Visnu. attains dissolution. The lotus of the heart has eight petals and is endowed
with thirty-two filaments
In the middle of
is
it is
;
the
Sun and
is
in the
the
Moon
is
in
the
middle of the
lustre
;
Moon
Fire
in
in
rounded with various gems. One should meditate with modesty upon the Maha-visnu, who is in the middle of that (seat), the god Vasu-deva, who is devoid of impurity, who wears the S'ri-vatsa (mark) and the Kaustubha (jewel) on his breast, who
ornamented with pearl -necklaces, who is clear as the clearest crystal, and resplendant like myriads of moons, in this manner and
is
so on.
(25-29)
One
who is of the who is firmly established in the region of the navel and who has four arms, along with the Puraka of Brahman, who is the Kamalasana (seated on the lotus) in the region of the heart, who
head should conceive
Maha-vinu,
colour of the flax Hower,
;
IS
of
the the
faces,
of
reddish
the. three-eyed
(Rudra),
seated
in
the
fore-head.
DHYANA-BINDUPANI^AD
resembling
the
clearest
crystal,
sins,
157
has
really
who
no
parts
and
who
destroys
Recaka.
Meditation
in
its
Fruit
There is the lotus (of the heart), with the flower down below and the stalk up above, facing downward
like the plantain flower, replete
with
all
picious,
petals,
and
(graceful
like)
There should he conceive of the regions of the Sun, the Moon and Fire, one over the other. By causing the
lotus shining with the lustre of the Sun, the
Moon and
By
and
Moon and Fire therein. taking hold of the seed of the lotus (the letter " A "),
conceiving of the
(changeless)
Atman
(of
that
moves Visnu
(signified
by the
letter),
Brahman-s (V'ls'va, \'iraj and Otr), the three letters (A, U and M), the three Matra-varieties (Hrasva, Dirgha and Pluta) and the half-Matra He who knows him IS the real knower of the Veda [t.e., becomes the Jivan-mukta). The fine end of the Pranava'cannot
the three
oil
or the
He who knows
{t.e.,
Him
is
Veda
becomes a
(33^7)
Jivan-mukta).
158
OF THE Brahman
Even
stalk,
man
sucks
bud
into an
draw
in
through
eyebrows.
at the
middle of the
is
IS
That
the great
(38-40)
Brahman.
Six-fold Yoga
The
breath,
meditation
and concentration
(41)
among
these.
The
are
The
dhySna-bindOpanisad
two
IS IS
IS
159
Kamait
known as
(Mula-) adhara,
In the middle of
accomplished
situated
in
and luminous
that
is
gem
in the crest.
He who knows
(43-46)
Plexus/s,
and has four petals, is established at a spot with the Fire above and the root of the genitals below. The
Prana
(\ital air) will
is
be therewith
its
S\adhi^thana
genitals)
dependent on that
to
said
be the genital-organ
The
is
with
air,
even as a
gem
is
[Beyond
that
the
Lunar
and Solar
and
at the top of
all,
the thousand-
In the great
the An-ahata),
(vs.,
160
The Group of
Nadi-s
There is a knot resembling the egg of a bird, above the (root of the) genitals and b^low the navel. Thence originate Seventy-two thousand Nadi-s. Of
these thousands of Nadi-s, seventy-two are spoken of
(in the
Scriptures).
Of these
Pingala,
the
chief ones,
air
through them
dharl,
Susumna
Hasti-]ihva, Pusa,
Yas'asvinT,
GamAlambusa, Kuhu
the third,
In this
the plexus
made up
and Susumna, these three Nadi-s, are said to be always carrymg the vital air and havmg the Moon, the Sun and Fire (respectively) as their deities Ida, the Nadi standing to the left, Pingala standing to the right, and Susumna
Ida, Pingala
standing
in
the
middle,
air,
these
three
are
thought of
(50-56)
Airs,
Naga,
Kurma,
Krkara,
and and
Dhanarp-jaya
The
five
beginning
dhyana-bindOpanisad
from
161
Naga
are
(other)
in the
vital
airs.
These
Jiva.
exist
thousands of Na4l-s
form of the
Jiva
(56-58)
on the Prana
The Jiva, which is dependent on the Prana and the Apana, leaps downwards and upwards and is not seen as moving either towards the right or the left. Even as a ball thrown by the fore-arm moves onwards, even
so the Jiva propelled by the
not
rest.
The Working
in
Apaw
The Prana
Apana
by a
other.
(vital
drags the
Apana and
a
the
drags
string)
He
bird (bound and the string act and react on each who knows thus is the real knower of
the
Prana,
even
as
Yoga.
(60, 61)
A-JAFA-HAMSA-VIDYA
The
vital
air
Ha
"
Hamsa",
in the course Twenty-one thousand six of a day and night does the Jiva (silently) mutter the Mantra always. (This) G^yat-tri known as A;japa U 21
hundred times
162
By
nd
the very
man
is
of his sins.
The
shall be.
way, whereby the safe and sound seat of the Brahman has to be reached, the great Goddess sleeps. When
roused
(from
her sleep) by
the
conjunction of
fire,
air,
The Yogin
to
liberation
Having folded both hands (in the prayer), having assumed more firmly (than
upon that with a full mind, pushing up by turns the filled-in Apana (vital air) antf giving out his Prana vital air, the practitioner
his chest, profoundly meditating
of
Yoga,
"
by
virtue
of his
(Yogic)
"
power,
(in
finally
attains
that
unequalled
awakening
I ", I
the
know-
ledge,
The Brahman am
").
alone
am
the
Brahman
(65-69)
dhySna-bindupanisad
163
Kundalini" by Celibacy-
Yogin
is
the
hberated
one,
who,
after
assuming the Padma-postare, fills m vjtal air in the the Nadl-s and retains it by Kumbhaka there is no doubt about it. (70) After massaging the hmbs of the body with the perspiration produced by exertion, renouncing what is pungent, sour and saltish, delighting in drinking milk,
living
in
temperate
the
m
will
food,
final
resort,
Yogm
after the
in the
lapse of a year
matter.
the
the power of
fit
(70-73)
attained
performing
heels, (the
and the Apana vital airs. By Mula-bandha always, even an old man
becomes young.
the
By
:
Apana upwards
is
This
is
known
as Mula~bandha,
rest,
By what means
that alone
therefor.
Bandha
the
is
prescribed
One
should
assume
Pas'cima-tSna
above the
164
navel.
and which binds (the disease-generating) phlegm which is the water of Ether having its origin at the (thousandThen petalled lotus of the) head, flowing downwards. the Jalam-dhara-bandha, which destroys the flood of
quell
which
of "Seath,
when
the Jalarp-dhara-bandha,
which
is
is
made
Practice of the Khe-cari-mudra
Neither does the nectar flow into the
fire,
nor does
cavern of the
The
the
Khe-cari-mudra.
He who
there
is
him
is
neither troubled
moved
which
of Khe-cari
The Accomplishment of
Vajroli, by
the
Practice of Khe-cari
For him (whose tongue enters) the hole (of the cranium), moving upwards beyond the uvula, whose
dhyXna-bindOpani^ad
165
semen does not waste away, even when he is in the embrace of a beautiful woman, as long as the semen
remams
is
the
As long as the Khe-cari-mudra IS firmly adhered to, so long the semen does not flow out. Even if it should flow and reach the region of the genitals, it goes upwards, being forcibly held up by the power of the Yoni-mudra (sanctified by the V^ajroli).
fear of death for
him
Becoming
a Jivan-mukta
by
Knowledge of the
Union of the
Two
Kinds of Bindu
varieties
The selfsame Bindu is of two and the reddish. The white they the name of the reddish variety
Rajas
stands
in
the white
call S'ukla
is
(semen)
;
Maha-rajas
tree
(in
the
which
in
resembles
the
coral
colour)
The semen
abides
two
(the
and the
S'akti)
is
very rarely
attained.
the
The semen is S'lva, the Rajas is the S'akti semen is the Moon and the Rajas is the Sun it is
;
only by the union of the two (the S'lva and the S'akti)
that this exquisite
body
one
is
attained.
When
the Rajas,
induced by the
Ether,
vital
air
moved by
the
becomes
with
become divine. The semen is united with the Moon and the Rajas with the Sun. He who knows the harmonious mingling of the two (the Jivatman and the (86-01) Paramatman) is the real knower of Yoga.
166
union between the Moon and the Sun, the complete drying up of the Rasa-s (Vata, Pitta and Kapha), is
known
chest,
foet,
leg,
it
as the
Maha-mudra.
With
This indeed
for
is
said
to be the sin-destroying
far,
Maha-mudra
men.
[Thus
the
Pranayama has been dwelt upon. The with1 "-ness from the body and other non-
The
conviction that
is
itself
the Brajiman
Dharana.
am
the Brah-
man," The Brahman alone am I " the firm faith to The dissolution of the triad this effect is the Dhyana.
"
of
and
what
is
contemplated upon
six
is
samadhi.
Anga-s.]
These
(91-93)
of the Atman
the Heart
expound the way of
is
it,
Now
then,
shall presently
In the middle of
making a
DHVANA-BINDUPANISAD
Circle,
167
there
is
of
Therein
all
I
;
is
estab-
lished
That knows
"
;
all
that does
all is
the per;
formance of This
the
am
;
the doer
;
am
the
it
the enjoyer
one-eyed
;
the lame
the deaf
this
lean
the corpulent,"
its
dumb
the
in
manner
itself.
exists giving
expression to
in
dependence on
it
(931). When,
{viz., I)
;
petal
of a white colour
moving
in
front,
there
(right
is
the inclination on
(93
part towards
Dharma
IS
conduct).
it
2).
When,
the
South-eastern petal,
of a blood-red colour to
then there
(93
is
proneness on
its
part
slumber and
petal,
it
sloth.
3).
When,
is
in
the
Southern
colour;
of a black
then there
(93
leaning on
in the
its
and anger.
it
4).
When,
South-western petal,
is
of a blue colour
then there
action
the tendency on
(93
its
When, in the Western 5). is of the colour of petal Western petal, crystal then there is the inducement on its part towards play and amusement. (93 6). When, in the
and
violence.
It
;
reposes, the
North-western petal,
IS
it
then there
is
the inclina-
tion
on
7).
its
(93
part towards going, moving and detachment. When, in the Northern petal, it reposes, the
is
Northern petal
proneness on
its
of a yellow colour
then there
is
168
8).
When,
is
in the
North-eastern
is
of the colour
its
of laptz lazult
then there
the tendency on
like.
part
(93
9).
When,
on
air),
its
there
is
part, then
Pitta
(bile),
S'lesman
(phlegm)
maladies. (93
it
10).
When
it
knows
all,
sings,
(93
11).
When
makes the
strain
first
around it for the alleviation of the immerses itself in the middle of the circle.
circle
circle is of the colour of the
IS
and
sleep
occurs
the
the
dreaming.
it
In
the
in
re-
middle
fancies,
flecting,
state
dreaming,
itself
indulges
such as occupying
inference
with studying,
and what results flow from their and experiences fatigue on that account. For assuaging such fatigue, it makes a (93 12). second circle and immerses itself in the middle
application,
(of
the the
circle).
The second
in
circle
is
of
of
of
Indra-kopa insect.
Then
slumber
follows
is
slumber
and
the
produced the
It
actually
follows
Then
it
form of Para-
(93
13).
Making a
third circle
is
immerses
the middle.
The
corfies
third circle
of the colour
of the ruby.
Then
DHVANA-BINDUPANISAD
State.
169
In the
Tunya
state,
Paramatman
Brahman)
becomes of the form of eternal consciousness. by little should it take rest, making the mind with the dawning firmly implanted in the Atman of wisdom resulting out of fortitude, it should not Then, effecting the think of any thing else. (93 14). of Prana and the Apana in its introsunification the
then
it
Little
pection.
It
Atman.
It
When
becomes of the form of Bliss to all it reaches beyond the dualistic state and lasts as long Thereafter is the attainment of as the body endures. oneness with the form of the Paramatman. Thus, in
actually
;
manner, there is liberation. This alone is the expedient to be adoped for seeing the Atman. (93 15)
this
By
the
vital
air
reaching
the
great door
(the
stood,
is
the never-swerving
Brahman)
other words,
it is
only
by the entry of the inward vision, the vital air, the fire, the mind and the Kundalini into the Susumna-nadi
in the
(94)
The
live
170
Prana and
and
seat.
The
letter "
Ya
",
of the colour of a
its
the heart as
seat,
Prana
Sun, and
which is of the colour of the Apana with the anus as its seat, should
;
Ra
be known as the seed of fire the letter " La " which is Vyana with the entire body as its seat and of the colour of the Bandhuka flower, should be known as of the form of Earth the letter " Va ", which is Udana and of the colour of the conch, should be known as the
;
Ha
in
"
which
is
of the form
Ether,
Samana
the the
nose,
like,
the
its
colour of
the
crystal
heart,
which
the
foot
is
seat
navel,
throat,
the
big-toes
of
the
and
is
well
The Samana
is one only. With mind and resolute, the Yogin should perform Pranayama composed of the three operations beginning with Recaka. Having by degrees
;
and
withdrawn
of
all
bound Prana and Apana therein, he should move the vital air upwards with the Praijava, m the direction of the Ajfta and Mani-pura plexuses (alone), contracting the throat and contracting
the heart and the genitals likewise.
Then
will
Susum^a-nadi resembling the fibre of the lotus-stalk, taking its origin from the Mul5dhara (and ending in
dhySna-bindupanisad
the Kaivalya-nadl).
171
(sound) having
There
is
the
Nada
no distinct form, produced out of the (middle of the) Vnja-dan^a (vertebral column) (attached to the Susumna), resembhng the middle resonance out of the sound
of the conch
the
orifice
and the like. When this sound reaches of Ether (in the cavern of the heart) it
of)
In the
middle of
shines,
Paramatman
Brahman
Kodanda-s (eyebrows).
final rest there, will see
The mind, that has found its its own Atman, the Purusa, the
and
(twenty-one)
in
gems
Nada
He who knows
such know-
that
ledge)
attains
of
alone-ness
Thus
the
Upanisad.
(94-106).
THE NADA-BINDUPANI$AD
[This Upanisad, which
is
the Thirty-eighth
among
Karma, by those
exposition
of the
real
Brahman,
the
means
of attaining
Brahman
possessed
qualified
aspect,
by those that
are
Brahman
aspect.]
the
"
"
is
is
conis its
"
The Ardha-matra
head.
Its legs
and the tike are the Gunas (Sattva, Rajas and Tamas). Its body is said to be the Truth. Dharma (right conduct) IS its right eye, and A-dharma (unrighteous
conduct)
IS
In
its
feet is
the.Bhur-loka and
In
THE n5da-bind0panisad
Its
173
hip-region
is
the Suvar-loka
and
the Mahar-loka.
heart
loka
The
in
Jano-loka
in
its
is in
the region of
its
throat.
its
estabhshed
the
middle of
forehead.
Vairaja-vidya
is
(V'^airaja-pranava)
(Omkara)
says
"
Mantra
(containing
")
with the
The letter " A " is composed of a thousand limbs "). The Adept in Harnsa-yoga (concentration in the conception, " am that Viraj "), who has mastered
:
this
Vairaja-vidya,
of
is
not
at
all
affected
by the
(5,
hundreds
his
Karma.
6)
(the Viraj).
Matra (known as Akara) relates to Agni (the symbol " U ") relates to Sutratman). The next Matra (" M ", the
The second
Bijatman) shines
VIZ.,
like the
The
last,
men know
This
is
it
to
be of the
as the
form of Varuna
established for
Turya).
known
Know
ye
(all
ignorant
men
(6-8)
174
Collectively
The
first
Matra
;
is
(known
is
next
as the Vidyut
the third
Vayu-vegini
the
fifth
is
;
the the
the the
is
the ninth
to
named
Dhrti
;
the
is
said
be the
(9-11)
Nan and
the twelfth
the Brahmi.
the
first
and Emperor. He who dies during the second will become a high-souled Yaksa during the third (will be reborn) as a Vidya-dhara, and during the fourth as a Gandharva, Should one part with his life during the
;
fifth
will
be held
in
esteem
During the sixth (is attained) oneness with Indra and during the seventh (there is) the attainment of the seat of Vispu during the eighth that of Rudra, the lord of the Pas'u-s during the ninth the Mahar-loka, and during the tenth
the
the Jano-loka
duwng
Brahmanhood.
(12-16)
THE NADA-BINDCPANI$AD
175
the
pure,
the
all-pervading,
unalloyed,
the
auspicious,
all
the ever-rising,
the
who
is
beyond the
fearless,
who
is
manner that the mind may find That person accomplished (in Yoga) entirely composed of it, should give up gradually Ignorance and misconception, (the work of A-vidya) inherent in the human order, and become consciousness alone. Firmly implanted m the Yoga and devoid of
repose therein.
all
attachment,
then
this
and
the
highest
(17-20)
Bliss.
Man of Gnosis
O man
of thy
of great intellect
Guru)
thy time.
Having experienced
it
is
vexed over
it.
Stman has
176
quit thee.
Truth, there
no such thing
at all
body and the like (which are unreal), even as there is no dream (for one) after being awakened. As for what IS stated to be the result of action begun during previous incarnations, (be convinced) that becomes
non-existent at any time, on account of the non-exist-
men
for
(for,)
exists,
body.
Where
is
birth
something
how can
(is
there be existence
When
made
of
it,
in
accordance with
universe
the
all
the
systems
exist,
of Vedanta,
is
when
where
The
not
intelligence
of
a deluded
of)
fool
sees
world,
real
existence, even
as one,
the
(in it)
When
is
distinguished, the
form of the serpent disappears when the real cause is likewise known, the phenomenal world becomes void. As the body is also (part) of the phenomenal world, where then is the persistence of past actions ? It is
only for the sake of the enlightenment of the ignorant,
that reference
is
made
recede
into
the oblivion,
the
Nada
(sound)
THE n5da-bind0paniad
of the union of the
full
177
effulgence, the
Brahman and the Pranava, the blissful, the Atman will shine of his
(21-30)
own
accord,
disperse,
Assuming
'
is
inside)
In the
time,
there will
be heard
many
By
persisting in the
the
same manner
(further
and
further),
and subtler. At first, (it will be like) what is produced by the ocean, the In the cloud, the kettle-drum and the water-fall. middle (.,, a little later) (it will be like) the sound produced by the tabor, the big bell and the* military drum and finally like the sound of the tinkling bell, In this the bamboo-flute, the harp and the wasp. manner will various kinds of sounds be heard, growing
the sound will be heard subtler
;
subtler
and
23
subtler.
178
as of the kettle-drum and the hke, are heard therein, (the Yogm) should take into consideration only the subtle,
He
in
mind,
which
is
diverting
in
the
subtle,
In which-
first,
there
and there
it
The
mind,
,
'
lost in
becomes one with it, like water and milk and forthwith The Yogin merges with the Ether of consciousness. with mental control, by constant practice, becomes indifferent to everything else and is attracted by such sound alone as would transport him beyond his mind. Leaving off all thoughts and devoid of all action, he This mind will should meditate upon sound alone. (then) merge completely in the sound (31-41)
Even
functioning
it
bound by
Its fickle
gives
up
nature in a
The mind,
the
snake alJiding
pletely
in the hole of
world, does
anywise,
becoming one-pointed. For the infatuated lord of elephapts of the mmd, roaming about the pleasure garden
THE nSda-bindCpaniad
of
179
the mind).
It
dyke
in
stemming
the tide
body
{viz.,
the mind).
(42-46^
The Nada
wherein
is
(the
Brahman, is self-luminous. The mind finds its repose therein That is the supreme seat of N'lsnu (Videha-mukti). As long as the sound
manifest
{persists,
The transcendent Atman devoid of sound is termed the Paramatman. As long as there is the sound, so long docs the mind j^ersist. When the sound ceases, the mind is out of element. (The Pranava) is endowed with sound when its principal letter vanishes, there
;
comes on the quiescent state, the transcendent state (of the Brahman). From constant application to the Nada (sound) of the Pranava, the impression left by Then the mind and the the past will be obliterated. there is vital air will merge m the detached (Atman) no doubt. The myriads of thousands of means to the
;
attainment of (the all-witness) the Nada (the sound), the myriads of hundreds of devices adopted for the
attainment of (the Is'vara) the Bindu, (the speck) of
the Prariava,
all
of
them
180
the
Nada of the Pranava, wherein is manifest the Brahman (which is no other than the innermost
(4651) Yogin-s
Stman).
states
and devoid of
all cares,
He
is
liberated
no doubt about it. He does not anymore hear the sound of the conch and the large kettle-drum. He will surely know his embodied state as a piece of wood,
he having transcended the state of his mind.
cognisance
pleasure,
of
He
has
nor
neither
nor pain
means
of concentration, the
mind
of the
Yogin would
not have recourse to the three states (of waking, dreaming and sleeping).
has ^profound vision without the things to be seen, whose vital air is motionless without effort, whose mind is
real
state.
he would
reach
own
He who
is
of the form
{t.e.,
of
the
Nada known
as
Brahma-tarantara
the
Thus
THE PSS'UPATA-BRAHMOPANIAD
[This
Upanisad,
108
which
is
the Seventy-seventh
among
Upanisads and forms part of the Atharva-veda, specially deals with the real forms of Haipsa and Sutratman and has as its ultimate aim the attamment of the non-relative Absolute Brahman.]
the
THE PORVA-KSNDA
Seven Queries Relating to the Supreme
me
the
bring forth
progeny."
Rsi-s of the size of the thumb) asks the Svayaip-bhu " What is the Vidya (lore) of the worlds ? What thus
:
is
the deity
Who
is
the
Deva (God)
of this
the
(wakmg) and TurTya (fourth) states ? Under whose control are these ? Of what lengths are the durations of Time ? Under whose orders do the Sun, the Moon, the planetary bodies and the like shine ?
JSgrat
Whose
Sky
?
greatness takes
I
This
want
to hear.
None
"
!
other knows
(it).
Brahman
(1, 2)
182
The Svayarp-bhu
worlds
speech).
is
says
"
:
The Vidya
basis
of all
of all the
the
Alphabet,
(the
articulate
(The word) composed of two or three letters, the two-lettered one (viz., " O " made up of " A " and " U "), the three-lettered one, (when " M " is added), the Oipkara of four measures, is the deity which is my
very
All
life.
I
alone
am
the
monarch
the Yuga-s
(cycles of
my
The
control,
(human)
conception,
such
as
Day,
like.
and the planets, are forms of mine. The expanse of the sky is of the form of my three illusory powers, (doing, knowing and desire), (which characterize my Nothing else is mine. Rudra has the greatness).
illusory characteristic of Inertia
characteristic of
Indra and others are of the and Mobility. As no one (other than Visnu) possesses the characteristic of Rhythm, there is none (like Visnu) who is either quiescent or
characteristic of Mobility.
characteristics of Inertia
shared
in
common
(by
all
devotees).
(3-10)
Officiating
in
Rudra
in* all
is
the
sacrifices
Agnistoma up
to
the
THE pX^upata-brahmopani^ad
Vaji-medha). Vis^u
is
183
the
God
Adhvaryu
Indra
the
is
protector, avoiding
excesses
and
defects).
the rituals).
(Know)
The Brahman
deity (Pas'u-pati)
the Yajfla-bhuj.
as
silent
witness.
all).
(Know)
(11)
Brahman
The
TO the Nada
(The mental
attitude), "
I
am
(of
is
He,
He am
1,
am
the mind)
to the
The
mind and the requisite mspiration and expiration of vital an) becomes transformed into it (Hamsa) (12)
The
e.xposition of
The
(that
real
of the
Hamsa
kills
knowledge of the truth of the Atman). The Haipsa moves inward and outward, (related as it is to the Piciija and Apana or pervading all things by moving
into
and out
:
of them,
in
sadic text
all,
inside
"
of the
form of
(amd
the
184
has, therefore,
THE BrAHMA-SUTRA
[The Yajfia-sutra (sacrificial thread) is distinct, being made up of ninety-six units of thread of four The Brahma-sutra is the thread of the digit-lengths.] (The Yajfia-sutra ninety-six Tattvas (first principles).
is
The
Brahma-sutra
twisted
into
indicated
(The
made
of three coils
of
The Brahma-sutra
Turya-prajfia,
contains
etc.,)
the
three coils
(of
BijanujHa and
made
(Brahman, Visnu and Mahes'vara), with three KalS-s each, fastened by the knot of consciousness, with the
^non-dual_(Brahman)_as the knot, (even as the
thread lias the knot of the Brahman).
sacrificial
The common
and
Bmhrna-sutra)
in
internal
sacrifice
THE pXs'upata-brahmopani^ad
(Brahma-yajfia).
185
The Haipsa
which
is
is
of
Brahma(-sutra)
sacrifice.
Brahmana wearing
U pa vita
(one
the qualifications
qualified
Brahma-sUtra
also.
The Brahma-yajfia
is
(taking
one's stand on
related to the
of that
(16)
Brahmana wearing
form
(i. e.,
becomes
of the
Brahman).
is
is
the Pranava,
the Brahman
are
is
the
The
IS
parts of the
sacrifice
the
Matra-s.
Of
the mental
the
sacrificial
thread
Haipsa.
is
The Pranava
oat
is
is
the
Brahma-^tra
is
which
out and
that
the
Brahma-yajfia as well.
The Haipsa
Brahma-sGtra.
(..,
inherent in the
Pranava
the
That
the
alone
of
is
full
of Brahma-yajfia
the
knowledge
is
the
unqualified
to
Brahman).
That alone
liberation*
right
means
be employed for
H7)
186
That
The
is
the index
(18)
of the
mental
The
betakes
sacrificial
thread
is
One who
Brahma-
Brahmana. engage themdwellmg on the Brahman are the gods. (Internal) sacrifices are observances meant for indicatThere is no diflference between the ing the Hamsa. Hamsa and the Pranava There are three ways of approach for soliciting the Haipsa, (S'ravapa, Manana
yajna
is
Those
that
selves
in
land Nididhyasana).
'sent
The
pre-
and
M).
The
mind
The
application of the
Haipsa implied by the Praijava, whose characteristics, appearance and constituent parts and colours
to the
fires,
is
Like
Tunya
is
made up
of that alone.
THE PSsrUPATA-BRAHMOPANISAD
The Harpsa
IS
187
(the
ParamStman)
is
The
Brahman.
(Hence) those
quest of
it)
meditate on the
Brahman
Brahman (which
(19-22)
reveals).
The
Ninety-six Hamsa-tmreads
The sage Valakhilya, the son of Brahman again asked Brahman thus Thou knowest (all things) O Lord How many are the Haipsa-threads in number and what is the extent ? " (The Lord replied :) " The number of forms of the beams of the Sun (of consciousness shining) in the heart, is ninety-six. The
'*
:
!
the
heart),
supported
digit-lengths
ninety-six
first
principles).
(23, 24)
The ParamStman
tween the
internally,
left
that
is
the Haipsa
moves
be-
arm and
even as the
sacrificial
thread
this esoteric
secret of the
Those that
Brahman is not known anywhere else. know (the Haipsa to be none other than
188
the
Paramatman), they reap the fruit of itnmortahty. (Know) that the Haipsa does not manifest itself always.
Liberation
person,
is
the
Pranava-haipsa
Haqisa
within
as
identical.
(25, 26)
The
External Sacrifice
(Those who look upon) the nine threads selected after close investigation (as the Atman), even they attain
the
Brahman
The form
is
of the internal
Aditya
(Sun)
consciousness)
not
known
to
men.
to the
Knowing
Sun
that the
Sun
of the
phenomenal world
import
shines, those
men and
of
the
IS
which
Atman
as the body).
is
The Dharma-y5ga leading to liberation is sacrifice. Non-violence. The Parama-haipsa is the conductor,
Pas'u-pati, the
treatises
Paramatman,
with the
is
The
the
dealing
Brahman
Brahman.
ledge
of
sacrifice.
Brahmapa-s well equipped with the knowthe Veda and VedSnta take part in the
(27-30)
THE pXs'upata-brahmopani^ad
189
JSana-yajRa
wherein
the
(the
sacrifice,
phenomenal world
to
mance cannot be
day
after
as
simultaneous
Those
that have
won
the
Brahma-carya
that
(of the
Know
lies
the
path to liberation
to
the case of
all
in
the
path
the
Brahma-yajfia prescribed
(51)
above.
Brahman
has
(thereupon)
said,
".
"
manifested himself
also
The The
the
(Alony
Rudra
understood (from
"
,
mouth
final resort) of
is
I
the Taraka,
".
am
(32)
THE UTTARA-KSNDA
The Attainment of the Brahman through
THE Conception of
The Brahman
by the cluster of
its
Form per
se
190
that prompts
(men to betake to and avoid actions The respectively leadmg to their welfare and misery). that the conviction to the knowledge that arises leading Is'vara is (no other than) the Paramatman is what leads
to one's
This
the
is
the
mode
talk of
Brahman
mere
(1, 2)
relating
the
Atman.
Of what
avail
is
it ?
in
the
Maya
The light of the knowledge of the Brahman is known as the twilight (at the meeting of the inner and The time of the enlightened outer consciousness). When what is known (Jlvan-mukta-s) is (thus) spent. as the Hamsa attains its own (inner) god, (the selfluminous consciousness, the Brahman) known as the Atman, how can there be any progeny (such as Vis'va,
Viiaj, etc.), arising out of the Atma-tattva (the truth of
the
Atman)
The Haipsa
that
is
known
(the
as the internal
in
the
internal
Haipsa)
who
induces knowledge
(in
what
is
internal
and external
is
conglomerated together).
of
Internal consciousness
the
bemg*
sufficiently
well
seen).
The form
I
that
is
distinctly seen
and
is
am
the Bliss
THE pSs^upata-brahmopani^ad
The N5da,
the
191
the Bindu,
outcome
on the crests
(Vis'va,
(the five elements and mentioned and not-menall their variants), (all these once which Haipsa assumed the The tioned above).
number
<
form of the internal consciousness concealed in all, beings, manifests itself outwardly as the Brahman, as
|
S'ruti,
the
Brahman
(2-5)
The Haqisarka-pranava-dhyana
as the meditation
should be known
indicated by the
Brahman
alone, as
only the
the
the attitude,
'
am
to the
in the
said to be
immersed
seeker
this, vis.,
ocean of Gnosis
the
{i.e.,
the Brahman).
The
after liberation
"
am
Brahman
ocean of Gnosis
(final beatitude).
7)
The Rousing
Sense
is
the Work of
the Supreme
Consciousness
The
of ail
S'iva,
is
the witness
thmgs always, of
own
accord.
Directed by
192
him
mind
of all proceeds
towards
functions
;
the Prana
(^ital air)
moves
in its
wonted
the
All
course
sees
the
;
organ
the
of
of
speech
hears
all
functions
(sounds).
eye
the
forms
each
ear
other
organs
in
sense,
directed
by him
alone, proceed,
Its
This direction of
is
his
due
to
Illusion.
The
Pas'u-pati,
the
Purusa, of his
own
accord, enters the ear placed at his disposal and the S^iva
gives the ear the capacity to heiir.
The Parames'vara
mind reposed in him, gives it the capacity to function as mind in a regulated manner, standing in Its very existence. Yet He alone is other than what is known, as also what is unknown. The Is'vara,
entering the
assuming
of
the
form
of
every
action,
its
sense
and
(each
motor
of
regulated
as
manner
such).
them
capacity to
function
(7-14)
Whatever
is
is
the
Therefrom the eye, speech, the mind and the other organs of sense and action do not resort to the Paramatman,* of the self-luminous state. The Brahman is of its own accord beyond the range of all action and
shines inwardly, not subject either to logical reasoning
or other testimony.
He who knows
thus
is
the real
(14-16)
knower.
the pxsfupata-brahmopaniad
193
in
the
Reality
the transcendent radiance,
is
is known as Maya (Illusion) is intense While so, how can there be the occurrence of Maya in the inner-most Atman ? Hence, by means of both logical reasoning and other testimony, as well as out of one's own expeiience in the Paramatman, which 18 palpable consciousness and is well established by its self-radiance alone, there is not Maya. This existence and non-existence (of the Maya) therein is only due to the misconception prevailing m the mind of the people and not to anything else. From the of view of Only point truth, it does not at all exist. Truth alone exists. The popular misconception is due to the improper spreadmg of the light (of knowledge). Light alone exists always and hence is non-dual alone. The very mention of the non-dual state is due to the
Darkness.
Light
by the
this great
import
is
revealed of
its
own
is
anything U 2S
else.
To him
are there
194
of
ascetic),
the
Dharma
(right
;
mode
of conduct)
and A-dharma (wrong mode) to him neither prohibition nor prescription. As long as all that characterizes the
Brahman
the
like,
reveals itself of
its
own
can make
its
appearance.
The knowerof
the
Paramatman, even though he looks upon the world as made up of forms, such as Jiva and the like, does not
see
it,
substance of the
Brahman
alone.
Even the
topic of the
Dharma and
slightest
the
Dharmm
(he
who
holds to such
Difference and
Non-difference
and the distinction between the two, there is not for the Brahman. Beyond the self, there is its own self always (for the Brahman). The Brahman alone actually exists, in substance and also in non-substance. So also, what can the wise man, who knows the Brahman, take (out of it) and what renounce ? That which IS of the same type as the mind upon which it depends, which transcends the range of speech and the
mind, that which cannot be seen, nor grasped, which has no lineage and has no form, which is beyond the
range
(Si
all signi-
ficance,
feet,
which
all,
is
eternal, all-powerful,
IS
which
is
the
Brahman
supreme
THE PlS^UPATA-BRAHWOPANI^AD
Bliss of the
193
it
Brahman
afore
it
and behind
also, the
supreme Bliss of the Brahman to its right and the supreme Bliss of the Brahman to its left. When one
sees
fear,
is
all
then he
liberated
and not
liberated.
who
is
bound.
The Para-vidyS has to be attained in this manner, by means of truthfulness, austere penance, and by adopting right ways of conduct, such as Brahmacarya (coursing along the path leading to the Brahman)
and the
laid
like,
and following
the
their
in
the
It
is
wake
of
what
is
down
in
Upanisad.
have caused
others
in
who are mvested by Illusion, that can their own bodies, the self-luminous form of
the
Highest Truth.
(32, 33)
Supreme Xtman,
whither-so-ever.
the
at all
move
(34, 35)
196
To THE KnOWER
By
becomes pure. On taking pure food, the clearness of the thinking mind is attained of its own accord. The mind becoming clear, knowledge comes m its wake in
The knots (of the navel, the heart, The prohibition regarding etc.), distinctly give way. food applies only to the case of that mortal, who is Not so in devoid of the knowledge of the Brahman. the case of one who knows fully well (the Brahman),
the usual course.
as everything, in his case,
"
I
is
Xtman.
am
am
this
indeed
Brahman.
The
knower of the Brahman swallows everything with the knowledge that he is the Brahman. He who always looks upon the Brahman, kingly power and the like as his daily fare and upon death as the drink to wash it
down
type.
is
eaten up. The world shines in the character of the Stman, when it becomes worthy of being eaten. The Brahman is eternal in the character of the Atman. Hence everything becomes fit to be eaten. While the
The
lustre
of
or"
resemble anything
surely
The Atman
eats
up
its
form
THE PXS'UPATA-BRAHMOPANI^AD
of its
197
own
fit
accord.
There
it
is
Xtman
to be eaten up.
is
Brahman
that
(36-43)
The Seeing
by
the
is
existence.
Existence
is
is
else.
There
no existence
is
no such existence as
MayS
itself
MayS
Stman
of the
Yogin-s, ever
in
He who
Brahman,
his
endowed with
it
though seeing
does not see
all
at all, as
own
Atman.
(44-46)
THE BRAHMA-VIDYOPANI$AD
[This Upanisad, which
is
the fortieth
Upanisad-s and
the
is
Brahman, through
The
Indication of the
Brahman
by
the Pranava,
Then
vidya)
benefit)
is
attainments
Brahma(for
related
the
Brahma-vidyopanisad
his
By
the grace of
the
Brahman and
that Visiju
who
commands
impossible)
marvellous (power of achieving the deeds, the steady (innermost) Fire, (by
phenomenal world of Ignorance and its concomitants), the esoteric Truth underlying Brahma-vidyS, they say, is the Brahman. " Om ", the monosyllable,
of the
IS
the
Brahman.
(This
is)
THE BRAHMA-VIDYOPANI9AD
(what
worlds,
is)
199
its
body,
its
seat
and
its
three durations.
(three)
fires,
the three
(half-syllable),
(1-3)
The body
explained
the
of the "
by
the
expounders
the
(Fire),
Rg-veda,
the
Garha-patya
The
the
"
"
(of
the Pra^java)
been
region
said
of
to
be
Yajur-veda,
the
mid- Ether),
Daksipa
so
The
"
M"
(of the
(in its
brightness)
and
is
it
Moon
The
"
"
is like
smokeless
and resembles
lightning.
The
Fire.
Even
as the flame of a
Ardha-m3ti3
(^9)
200
Them
is
seen to be
scendent Na'4l,
the Sun and similarly burstmg asunder the Seventytwo thousand Nadi-s, pervadmg all, stands in the head, as if she is the giver of the boons to all bemgs. (10, 11)
as
of the
Kanaka
peaceful
silence,
similarly
should
the
Orpkkra
(of
sixteen Matra-s)
Yogm
aiming at the attainment of the all, for his final reposeWherein the sound (of the Oipkara of sixteen M5tr3-s)
attains
its
final
dissolution, thereafter
is
the
Brahman
sung.
That
(Yogin),
who
dissolves
his
inner sense
one with the Brahman, (by giving up the delusion of existence apart from the Atman). (12, 13)
That which
is
is
of three kinds
the
and so
That Jlva
"
THE BRAHMA-VIDYOPANI5AD
IS
201
known
as
Pi^a
(vital
air)
which
is
made
of
hundredth
"part of the
awn
in the
takmg
rays,
the the
navel,
the
Sun, with
AND Liberation
The
and
I
Jiva
"
is
letters
"
Sa
"
Ha
(in
So'ham
", i.e.,
"
;
"
"
assumes the form of the Pranava). (This form of the Japa) which emanates out of the region of the navel
It
and which (by constantly going outwards and back again inwards) is uncontaminated by connection with worldly concerns, one should know this, for that very reason, as the impartible (Brahman). Even as the ghee (though diflferent) from milk (is identical with it at its source), even so, (the Jiva) becomes one with its prime
source, the
yama-s
Dhyana
the
seat
Vis'va,
Paramatman, through the five-fold PranaPratyahara, Pranayama, (v., DharanS, taking and its stand in and SamSdhi)
heart,
of the
the
investigation
bondage,
liberation
and
their
effects).
When
of
at
the top U 26
MnlSdhSra
and
the
triangular
202
Svadhisthana plexuses)
(of the subtle
is
not
(milky-white shaft)
then, in this body,
its
power
of the
Susumna)
without
rest,
residence
Atman,
out-
and
abides,
moving
restlessly
is
therein,
as long as the
attained).
With the
(consequent on
and
is
all
existence), on meditating
(Brahman) standing in the Ether of the heart. He is sung as the Harpsa, who knows the Hamsa seated in his heart, with the sound of the An-ahata Ether, the self-luminous consciousness and
upon the
divisionless
.
Bliss.
(16-21)
Parames'vara possible
with
sharp
up Recaka and Puraka, the Yogin intellect, taking his stand on the
attained equilibrium
in
the
in
the
a state of
lamp in the middle of the navel, with that nectar he who mutters " Harpsa ", " Haipsa ", for him
THE BRAHMA-VIDYOPANISAD
there
is
203
no dotage, death, nor disease in this world. Every day should he practise thus, for the attainment of mystic powers, such as attenuation. The
delights in constant practice (of this kind)
man who
powers).
Many
ejiist,
no means
existence.
to
be adopted for
Rule
fojk
OF Hamsa-vidva
He, who bestows the great
sacred
lore,
known
as the
and superb Hamsa-vidya, one should always betake to service under him, with superior wisdom. Whatever, m this world, whether productive of happiness or misery or otherwise, is the mandate of
the
Guru,
that
the disciple
should
carry out
with
pleasure,
without
any
in
scruple
this
whatsoever.
Having
acquired proficiency
attendance knowledge,
is
on
of
the
his
own
Atman
no other than the non-fickle Brahman, that person (the disciple) should renounce, as he would the dust
his
feet,
all
of
relationship
kith
and kin and the like, along with the Var^ia-s (castes) and Ss'rama-s (stages in life), the Veda-s, the S^stra-s and all other things. A person should ever develope
204
The Guru
wrjt.
alone
is
Hari incarnate
The
What IS related-^y the Veda, that is the supreme end of existence. There is no doubt about it. Therefrom flow all things. Should there be divergence from the Veda, that will not afford sanction. Anything
without sanction
will
contribute
in the
body has
nd
this
of the
body
is
the indivisible
(Brahman)
?
is
why
then should
direction
Whoever says
whispers),
Harpsa
",
Haipsa is Brahman, Visnu and S'lva. One should obtain from the mouth of the preceptor (the
path leading to the Haipsa) that
is
directly cognized
in
in
all
directions.
of the
Purusa
(Is'vara),
is
oil is in
the flower.
He
stands
(32-35)
interior.
the Atman
(in
Even
as
a torch-bearer
quest of treasure)
up the
torch,
one
THE BRAHMA-VIDYOPANISAD
should, on
205
quest of
coming to realize, through knowledge, the all knowledge (the Brahman), give up know-
ledge thereafter.
finite as
resemb-
is infinite.
One should
know
is
infinite.
ence (the
where.
its shadow and the infinite existThe Paramatman) and the prevail everyJiva
existence
The expedient
is
is
end sought
is
is
the finite existence, while in the infinite (Brahman) the infinite existence.
The one-measured (A), the and the three-measured (AUM), two-measured (AU),
finite).
The
half-
infinite,
the tran-
m
is
transcends what
transcendent.
(There
finite
is
nothing
is
The
Atman
des-
The
Brahman
in
abode Visnu
,
Rudra stands
in
palate
one should
at the tip of
the nose
There
Itself
is
at the end of which is the supreme seat. nothing beyond (the transcendent) as that
all.
transcends
This
is
at
by the
S'astra-s.
seated
is
twelve digit-lengths
that, jone
from the
At the end of
206
should
Seated
there,
the
almighty
(everywhere).
The
With
let
fall
the
on something
even should
it
be
so, the
Yoga
(fruit
of Yogin-s has an of
uninterrupted course.
This
Yoga)
is
is
secret
is IS
and
There
there
is
conducive of as
much
Having
transcendent,
imperishable
the
Brahman)
could
secrets,
be
determmed,
profoundest of profound
(from the
mouth
it
on
any account,
on
or on an undeserving pupil.
bestowed
a devoted pupil,
who
looks
upon
his
Guru
as'^God-incarnate,
and
is
One should not bestow it on others. Should he do so, the bestower of it reaches hell and shall, at no time* thereafter, succeed in its accomplish,
(to the Guru),
ment.
(44-48)
t^e brahma-vidyopani$ad
207
Even for one Possessed of the mere Knowledge OF THAT Science there is not the Possibility OF Being Smeared with Vice and Virtue
He who
science),
has
acquired
is
the
knowledge
(of
this
whether he
a householder or a celebate,
may
be,
That man,
be,
may
by the
mire knowledge
sacrifices
and the
like
to the slaughter of a
Brahmana and
known
as the prompter,
bestower of liberation.
The
preceptor should be
known
meditation
the
form
"
am
the
Brahman
seat
The awakener
Supreme
by awakening in the pupil the strong belief indicated by " That thou art. Thou art that ", while the
bestower of hberation
is
the transcendent
Brahman, the
2(^
Is'vara
forjn.
which
is
of
my
Thou wilt attain me. There is not even a speck beyond me" on knowing which, one attains immortality.
(51-53)
The Performance of
Sacrifice
in
the
O Gautama
be performed
to a brief account
in the
of the
immediate presence of
itself,
the
Supreme Being,
In
this
the body
by performing
body should he see the Bindu (the /peck) and (the Brahman) which has no parts, of his 7 own accord. The knower of the pathway always sees the two courses (northern and southern, t. e., the junction of the Ida with the Piiigala and vtce versa) and the equinoxes (the entry of the Prana in the crest and the Muladhara) Having previously performed the Recaka, Puraka and Kumbhaka, for one Yama (three
ing state.
hours) everyday,
(the
son
'
application oi his
in the
mind
commencmg
mudra (and
Sun,
hting
lost in
He am
I.")
child
is
(53-57)
the brahma-vidyopani^ad
209
The Attainment of Becoming one with the Brahman through the Knowledge Obtained
FROM HaMSA-YOGA
It
is
attained the
oneness
water
(becomes
results flow
one)
with
water.
By
the travails
good
(the
mukta).
For the reason that by the practice of Yoga Yogm) becomes divorced from all suffenng and
and
become merged with the Brahman. He who mutters the Harpsa-mantra, " Haipsa am I, 1 am that Haipsa ", always, attains the knowledge and
therefrom simultaneously assumes the real form of the
Haipsa, the transcendent Brahman.
(57-59)
the unswerving
(Brahman) has
his
all
the heart),
living beings.
The Haipsa
is
alone
is
The Haipsa
The Haipsa
alone
all
The Haipsa
the Mahes^vara
the gods.
The Haipsa
27
210
alone
is
commencing from
He
alone
commencmg from
"
"
and ending
(60-63)
Alphabet.
by
the
One
less
Hamsa
radiance
(Daksina-murti) well
placed
in
the midst of the gods and facing the South and assume
He
reflecting
form that
region
(of
(63-66)
THE Hamsa
airs,
PrS^ia,
Af^na, SamSna,
THE BRAHUA-VIDYOPANI^AD
211
of the
S'akti-s
fire
;
m the form Mnl3dh3ra, midway between the two the Haipsa, by whom is assumed the Khe;
in the
can-mudrS posture, at the tip of the nose and the two eyes, having taken the form of the Sun takes his stand
at the plexus of the navel, the tip of the nose
and the
(66-69)
two eyes,
The Mode of
They say
that
fire
m "A"
(the Muladhara),
m
"
"
U
:
",
the heart,
and
M ",
it
brows
Pr5ija (vital
the knot of
in
Brahman
'*
is
situated in
",
the
in
knot of Visnu
"
"
Rudra
ted
M"
*'
by
"A",
"U"
and
M ".
In
"A"
stands
Visnu and Brahman, in M U (of the Pranava) the end is what tranRudra thence, scends all, vtz., the supreme being (the unqualified Brah" stands
in "
:
" stands
man).
When, by
the
Yogm assuming
the Siddhasana
introspection
and the
with
moving upwards (into the Gha^i^ikS recess) is pressed very much, (and with an attenuated form enters the cavern of the Brahman).
also the sixteen-limbed Prariava
212
Then
in
directions of
GolSkha (the primordial Ether), Nikhara (the Cid-akas'a) and Tn-s'afikha (the Brahman devoid of the three kinds of pleasure and pain generated by desire, nondesire and other desire than for itself) and the adamantine Oipkara (enter) the orifice between the two eyebrows with the duct leading upwards. Through this, forcing the Kundahni and the vital airs, bursting through the region of the Moon, performing the Vajra-kumbhaka-s (of Suryojjayi, S'ltali and others) he should bind the nine orifices with a pure mmd, mounted on vital air, with enthusiasm and at the same time with an equipoised mind.
Brahman there will The Candra-kal5, become manifest Nada (sound). known as S'afikhmi, will shower nectar Then the knower of the Brahman should discover the lamp oi
In the
seat of the
knowledge (the innermost radiance of the Brahman) which lifts up the six centres of energy (opening downwards) (having become one with
it).
Lord of
all,
inherent
eyes).
m
is
all living
is
own
Him who
of
manifest
all
all and devoid of and should mutter (the Haipsa-v^kya) ( " I am) the'Hamsa, the Haipsa (alone am I".) The Haipsa, abiding in the body of all living beings, is the knot of the Pr^a and ApSna (vital airs) and is styled the A-jap3. The Hanisa, which always rises and falls 21,600 times a day/ is known as " So'haro " (.., I am
THE BKAHMA-VIDYOPANI?AD
the Haipsa). the
213
The
on
part
on the flame
Jyotir-hfiga
and on the
with
the
the
I
middle
".
of
the
brows,
realization
"
am He
(69-80)
be Rlminated
The unswerving am
non-conjecturable
invulnerable
less
the unthinkable
the
originless
am
;
am I am I
;
the
the
am
the
the
non-embodied
am
I
;
the limb-
am
I
;
fearless
I
,
am
I
-,
the soundless
am
I
;
the formless
am
the intangible
am
I
,
the secondless
am am
the tasteless
am am
1
the flavourless
am
the
am
I
;
the imperishable
the sexless
the dotageless
am
the
;
am I the unartificial am I the incomprehensible am I inherent in the inmost am the ungraspable am I the non-descript am I the non-demonstratable am I the eyeless am the bodyless am the clanless am the casteI the invisible am I the speechless am I less am I the marvellous am I the indivisible am the quest am the unheard of am I the unseen am the Etherless I the airless am I the immortal am I am I the radianceless am I the non-transgressor am the subtle I the tenetless am I the unborn am I
partless
I
;
am
the lifeless
am
,
the
non-mute
214
am
fied
the changeless
am
the motionless
am
the
inertia-less
am
;
the rhythmless
;
am
the unquali-
am
I
;
the
I
;
illusionless
perience
am
am
I
the propless
am
the non-functioning
am
the non-dual
I
;
am
I
;
the not-full
am
the non-
affected
the immediate
am
the earless
am
the lengthless
ailing
am
the indistinct
am
the non-
am
; ;
and Wisdom
;
am am
the unalterable
smearless
the
am I non-doer am
the desireless
I
;
the
am I peerless am
;
the
I
;
am
beyond the range of speech and the mind; I am not mean I have no sorrow doubt have I not nor have
;
; ;
anger
I
I
am
like
Ether
am
;
of the
I
am
am
of the
I
I
take
my
stand in the
Atman
am am
;
the interval
Stman
;
am
the transcendent
;
Atman from
;
Is'vara
Is'ana
am
the adorable
;
am am
the
the
;
I am the exalted I am the all-witness am higher than any other entity I am the absolute I am the farsighted I am the controller of all action I am the lord of the senses I have the cavern (of the Brahman) as my abode I am the saviour I am the eye of eyes I am Consciousness and Bliss I am the Supreme Will am palpable Consciousness I am I merely of Consciousness I am full of radiance I am ancient I am the luminary of luminaries I am the
highest Purusa
I
THE BRAHMA-VIDYOPANIAD
witness
of
inertia
; ;
215
;
am
;
the
;
Turya-turya
I
I
;
beyond darkness
incapable of
am
seen
divine
I
am
the
God
am am
;
bemg
;
am
;
the revealed
I
Veda
;
am am
am the faultless I inactive I am I am smearless I am flawless conceptionless I am immobile I I am the obscure am the changeless am the ever-hallowed I am devoid of qualities am devoid of greed I am devoid of sense-organs am the controller I am devoid of want I am devoid of parts I am the Purusa, the ParamStman am the ancient, the Supreme Being am am the transcendent and the non-transcendent the enlightened am the tranquillizer of the phenomenal world 1 am the excellent nectar 1 am the complete overlord am the time-honoured I am the full Bliss and the one awakening am the innermost one essence am the quite am the well-known I tranquillized 1 am I am the resplendent great Lord
the Pole-star
;
am
eternal
as differenti-
the
awakened
am am
the protector of
beings
I
am
form of radiance
I
am
am
the
liberated
the all-powerful
all-pervadtng
am
fire
am am
I,
the superfluous
the Universe
am
I
;
the Universe
quillizer
am
I
;
the pure
am
the eternal
am am
all
am
the S^iva
beings as the
Atman
; ; ;
216
the ever-existing
am
am
the self-luminous
;
lord of all
bemgs I am the all-pervadmg Svaraj (kmg holding sway over I the Xtman) am the all-witness, the Atman of all
I
am
the dweller
the caves of
all
beings
am
the mani-
and
all
the senses
have
my seat
Atman
;
beyond
;
my
favour on
all.
am
;
the
of the
am
the
and
Bliss
is
Consciousness that
of
existence,
inhering
in
all,
;
as the
I
Atman
with
am
existence alone,
all
which bonds
IS
;
the
basis
of
all
am
the breaker of
;
am
;
am
the
all-seeing
am
He, who
(81-1
indeed said
1
Purusa
Thus
the Upanisad.
1)
THE MANDALA-BRAHMAl5lOPANl$AD
[This Upanisad, which
is
the Forty-eighth
among
the 108 Upanisad-s and forms part of the S'ukla-yajurveda, after deahng with the subtle Astanga-yoga, treats
of
the
essentials
of
Raja-yoga, by
explaming
its
constituents
the
BRAHMANA
SECTION
I
Making salutation Sun, he said, " O Lord Aditya Pray about the truth of the Atman."
(the solar world).
!
relate unto
me alJ
(1)
follows)
(Surya-)
to
Narayana replied
it,
attain
is)
the Yjoga
28
; ;
2l8
and
there
knowledge
(" All is
the
which
and
and sleep
(result-
body
relates to the
under
all
circumstances,
is
(with
5tman)
ideal
non-swaymg
before
it)
,
(of
set
control
The Nine-fold
Niyama-s
knowledge)
(of
;
knowledge)
easily
the
Brahman)
enjoyment of
js
(of
grace of
faction
(m the form of extreme Bhss, through the *the Veda and the preceptor) supreme satis;
enjoyment of the real substance complete detachment (from even such satisfaction) abiding at a silent, secluded and solitary spot, (by
at
such
mind
in
a desolate place, by
THE mandala-brXhmanopani^ad
controlling the
219
mind
and by controlling the mind at such a place without any effort) mental inactivity (with the firm conviction, that there is no mind apart non-covetousness towards the from the Brahman) detachment (resultmg from fruit of one's actions revulsion from everythmg other than the Stman), these
desolate, with effort,
;
;
(4)
that
is
the
right
posture to bo assumed
(inspiration),
what
of
in
is
constituted by Puraka
of
Kumbhaka
(expiration),
(stabilization
breath)
and Recaka
thirty-two
sixteen,
sixty-four
and
is
M5tra-lengths
duration
of the
respectively,
Pra^fiySma.
PratyShara.
inhibiting
it
The withholding
Firmly implanting the Citta (mind) by from the objects of desire encompassing it,
Supreme Consciousness is Dh5ran5. Contemplating on the Supreme Consciousness ^biding in all, (even as the Ether concentrated in the pots and
finally in the
is
Dhyana.
The
(5-10)
DhySna
is
(Nir-vikalpa-) SamSdhi.
220
He who
knows
section
ii
Lust,
fear
and
They
means
of cessation
of all volition
(which
is
end of
existence,
ignorance) respectively.
but a cycle of birth, death and reincarnation again and again), with sleep and fear as the crawling
(which
is
THE MA^lDALA-BRXHMAl^lOPANIgAD
as
Its series
.221
eddy, and
its
submerged fen, and after overcoming other qualities, should one have a look at and rhythm the Taraka (boat ready for his use). Such a handy (Taraka) boat is the Brahman, seen at (the top of the
the wife as the
in the
form of a
Supreme
Existence, Conscious(3, 4)
The Attainment of the Taraka, through Seeing bv Means of the Three Kinds
OF Introspection
The expedient
IS
to be
employed
for its
attainment
spection
From
randhra
is
the
Muladhara onward,
till
the
BrahmaSusumnait is
the
In the core of
the
myriads of lightnirig-streaks
and as mind is
Ether
all
(When
it
the
transfixed), there
is
own
ignorance).
(is
From
seeing
(the
Ku^icjahnl)
sins.
222
fore-fingers,
When
So
the
mind
in
is
the
(6, 7)
regards
external
introspection
When
the
eight,
ten
and twelve
digit-lengths
succession,
first
of
wavy blood-red
Yogin.
When
moving
ness.
Over
his crest
;
digit-lengths
As regards intermediate Introspection He sees and front him, off in of Ethereal space) with a (not far halo of yariegated and other colours, the (radiance of the) Sun, the (cool beams of the) Moon, the (dazzling brightness of the) flaming fire, and mid-ethereal space without (such halo). He becomes possessed of such
:
aspects,
By
constant practice,
he
'
(sees
THE ma^ala-brXhmanopani^ad
primordial Ether (with no quahty).
223
the
He becomes He becomes
the
of
transcendent
Ether
of)
resembhng
Ether
profound
like
darkness,
the
star.
(expanse
shmmg
diluvian
conflagration.
He
Truth, the
He becomes
eflFulgence
of
crore
of
Suns.
Thus,
by constant
(five-fold
practice,
Ether).
He who knows
thus.
(H-H)
SECTION
III
be of two
first
kinds, on account of
and One should know the first as Taraka and the second. Taraka is of two its second as A-manaska (mindless). kinds Murti-taraka and A-murti-taraka. That which
being classified as the
:
is
up
to the
to the
middle of
which
is
is of the MHrti-taraka variety. That beyond the middle of the eye brows (from the
is
of the
<1)
A-mOrti-tlraka variety.
224
Rule
as to
the Application of
both
of
them, conjointly
Introspection,
each of them).
(and not mere ordinary vision) along with the application of the mind, will be conducive to the Taraka
being revealed.
(2)
in
the
first
kind of Taraka.
In the upper
a great effulgence
By
is
the attainment of
like.
(4)
The End
IS
S'ambhavi-mudkS
Introspection
and with the eyes opening out, but devoid of the acts of opening and closing of the eyelids, this S'5rpbhavi-mudra is assumed. This Maba-vidya (Great lore) is, of all the Tantra-s, what IS worthy of being kept a profound secret. With
Witji
internal
is
attained freedom
THE MA^ipALA-BRXHMAlilOPANIgAD
225
from the state of worldly existence. (By the Yc^in becoming a votary of this), its worship bestows the
fruit of liberation.
(5)
mternal Introspection.
SECTION
IV
is
the
radiance
(at the
the
energy
Brahma-randhra)
object
of
The
ultimate
internal
the
form of the Purusa, ravishingly beautiful all over his limbs, in the cavern (which is the seat) of the Intellect,
say others (the Vaisqava-s).
internal
The
ultimate object of
Introspection
five
is
faces,
The
ultimate
29
226
size
Dahara-vidya).
Rule Relating to the Seeing of the Stman WHICH IS closely Interwoven with the
Ultimate Objects of Internal Introspection Spoken of by the Followers
of Diverse Faiths
All the diverse varieties
the Atman.
He who
Introspection
firmly planted in
the
(2)
Brahman.
Firmly Planted
Jiva,
in
the Atman
eternal
verity,
The
creation,
five five
the
twenty-fifth
after
own
gross
Elements,
the
mind
of volition, thought,
by the
rfeahzation, "
am
becomes a Jivan-mukta (liberated while yet living). Thus by the vision of internal introspection, having become the ultimate
twenty-sixth
eternal
verity,"
object of his
own mternal
THE MAI^DALA-BRSHMAIjIOPANI^AD
in
227
Ether
(the
Brahman,
(3,
4)
BRAHMANA
SECTION
I
II
The
is
the Object of
Internal Introspection
Yajfla valkya asked the Purusa of the Solar region thus " Lord the object of internal Intro:
Now
'
That has
it
not
been
known by me.
:
Pray
"
tell
me what
is."
of the
elements, the
Stman
radiant streaks of
likewise,
inertia
lightning,
(the
three
Guna-s,
and the
Prakrti, wherein
;
equipoised state
Turya
(fourth),
and causal
and the Turya sheath, wherein the three are wellpoised). Right in the middle of that (radiant Atnran) there is revealed the (Turya-turya) outshining Troth That is the (eclipsing) the radiance surrounding it.
profound mystery that
is
also indistinct,
(I,
2)
228
That should be known (as the other shore reached) by one embarked on the boat of knowledge, (after That is the object crossing the ocean of ignorance). of the quest through external and internal IntrospecIn the middle of it the world reposes. That tion. IS what lies beyond the range of Nada, Bmdu and
Kala, the indivisible expanse (the one essence of consciousness).
That
IS
and
the
unquahfied (Atman).
He who knows
that stands
(3, 4)
liberated.
Its
(By
is
the Siddhasana
In the In
Moon.
view of
it,
THE ma^dala-brShmanopanisad
first
229
it)
phase
eyes
and
is
full-moon).
Looking
;
(at
with
closed
IS
the Ama-look
fully
open eyes
is
PurnimS.
Of
should be made.
The object of such vision is the top of the nose. Then is seen profound darkness at the root of the palate. By constant practice of it is seen radiance of
the form of an indivisible expansive region.
That alone
When
this
the
in
inborn Bliss in
:
That alone
(8)
(S'ambhavi)
Mudra
By
practising
it
is
of the Intellect.
is
First
then
what looks
like
well-cut sparkling
diamond and a
bright mirror.
the full-moon.
radiance of
of the noon-day
fire,
Then
10)
2S0
is
the
its Indications
When
the
(by one
who
is
concentrating his
mmd on
Pranava and
,
its
import)
indications) vtz
Nada
firefly,
(the true
gems
and the like, then (is experienced) the internal radiance. That alone is the real form of th Pranava. (1)
$an-mukhT-mudra with the two forefingers and hear the sound of the Pranava and others, whereupon his mind would find final repose therein (in the Brahman, at the termination of the Nada). (2)
the
make
by
rests in the
Brahman)
THE ma^dala-brShmanopanisad
rite
231
ritual
of
any kind.
any kind has to be performed at sunrise and sunset. As, for a knower of the Atman, there is no rising and
of
setting of the
Sun
of Consciousness, there
rituals) of all kinds.
is
absence
(3)
form of
the dissolution
of the perception of
sound
of duration,
due
to
having reached
neither
and
night,
is
Un-manl
the union
ledge of
is
knowledge of the
comes
is
the
method
is
to be
meditation.
The
repudiation the
of all
and others)
(of
adopted
for
the invocation
232
The
knoW'
is
washing of the feet. Perpetual non-mindedness is the holy water to be offered at worship. The functioning
(of the
mind)
in that radiant
immeasurable expanse of
the ablution to be offered.
Brahman)
is
The
that
rice
where
is
the
attainment of consciousness
the flower-offering.
is
The The
is
form of the
burnt.
fire
of consciousness of the
The form
Sun
of Consciousness
lamp-light offering.
into one ocean, from the rays of the full-moon of all the nectar flowing (shining in the region between the thousand-petalled
The accumulation,
lotus
is
the food-
offering.
the
circumambulation.
Silence
the
is
the
satisfaction
is
method
to be
worship.
alone).
He who knows
Brahman
(5)
SECTION HI
(aloneness) by the
of the clutches
THE mandala-brShmanopani^ad
relating
233
to the contemplator,
thing contemplated
upon)
{t.e.,
when
of
the knowledge
non-relative
resultmg
from
contemplation
the
character of the
Brahman
ceases to be conditioned by
state, that is
motionless and
conception of existence
knowledge
(of
the
Brahman)
complete
all
knowledge
the
states,
of
through
alone).
he
its
attainment of liberation.
of the
inertia attenuated,
takes place in U 30
234
and
visible
(of the
mind) trans-
formed into concentration, as the phenomenal world is but the creature of the mind. (3, 4)
Supreme Consciousness), still owmg to the perception of the false phenomena by his mind, the knower of the Brahman, seeking his supreme goal, the experiencing of the Bliss of existence, which manifests
in a
flash as
it
itself
were,
becomes that
man
alone).
who has
obliterated
volition,
liberation
is
giving
up
his
(own
ideas) of existence
and non-existence,
in
"),
"
am
the
Brahman
By
and again, in all the states (waking, dreaming, sleeping, Turya and Turyatlta), the pairs of aspects of knowledge and what has to be known, contemplation and
THE MA^pALA-BRXHMANOPANIAD
235
what has to be contemplated upon, what is the primary aim and what the secondary, what is visible and what non-visible, the reasoning for and the reasoning is against, and the like, he becomes a Jivan-mukta. He
who knows
thus
(is
a Jlvan-mukta.)
SECTION IV
(6, 7)
The
Waking, Dreaming, Sleeping, Turiya (the fourth) and Turyatlta (what lies beyond the fourth) are the five states (which are the means of liberation). (1)
Desire, the Basis of Proclivity to
Worldly Activities
The
to
be attached to the
path of worldly
life,
eagerly
desires
hell
the following
like,
manner
and the
the fruits of
"
man
of the world
(2)
caught
so, the
same
Jiva,
(disgusted
with such a
path of inactivity
236
the traits of
is
(my own)
Sufficient (unto
the day)
births
detachment
(3)
of)
(which tend to
tie
him
Sadhana-s (means of attaining Salvation) and reaching the form of the Lord, remaining as absolute
four
and
of
the
Brahman
m
I
consequence
of realizing, "
Upamsad-s) and the Susupti state, and am one only and have
the
no second.
for
On
am
into the
of the waking
one alone
of
.
and dreaming states), I am the Prajfla, beyond me who have attained a difference
Jagrat
to
state
(from
Svapna
and thence
to
THE mandala-brShmanopanisad
(Susupti,)
237
owmg
me
;
to the difference of
Karana) there
nothing
{vtz.t
with
my
power of discernment
have no other origin but the Brahman) (dawning on me), I am the pure non-dual Brahman," in this manner
having obliterated the impression of difference, by constantly meditating on the solar region manifesting itself
of the same,
which
is
also
the
transcendent
liberation,
for
to the path of
he
becomes
ripe
liberation
duty).
is
the Cause
The mind,
to liberation.
the root of
all
volition
and the
like, is
the
cause of bondage.
The mind,
conduces
(The Yogin) with such a mind (rid of all desires, etc., becomes a jRanin) by depriving the mind of the impressions of phenomena, born of the eye and
other senses disposed towards the external
world of
phenomena and looking upon the entire Universe as relating to the Atman, giving up his egoism, ever atturt* ing his mind to the attitude, " The Brahman am" I," treating all this about him as " That is Atman," fully
discharges his duty, the
moment
(5,6)
238
Brahman,
the the
who
is
the
Brahman. Knowers of Brahman. He who becomes the fit receptacle praise of all the world, who becomes capable of
ling through
all
for the
travel-
Bmdu
for
Ether of
from the Yoga-nidra (Yogic-sl umber) brought on by the pure non-dualistic sentience inherent in non-mindedness,
known
as
Nir-vikalpa-samadhi,
of a higher order,
becomes
(a
known
as) a
(1,
2)
The Attainment
in
that ocean
of
Bliss
Com-
THE MA^ALA-BRlHMA^OPANISAD
limited extent.
(of
239
this
He who
kind
Brahman
Thus
the Upanisad.
(3. 4)
BRAHMANA
SECTION
I
III
"Venerable Sire' though the description of non-mindedness has been given (by Pray give us the thee), It has been forgotten (by me). Quoth the Mandaladescription of it once more." purusa " Be it so. This non-mindedness is a profound
the Aditya- mandala thus:
:
secret.
By
may
be said
to
have discharged
that
is
ever associated
(1, 2)
240
all,
the immeasurable,
peerless, the
common
Brahman, Visnu, Rudra and others and the prime-cause of all, and having thus acquired a
goal of
sure knowledge of the pastime of roaming in the cavern
of the Intellect, of
correlatives such
the
mind
the
Un-manl
no
of
volition)
all
and
thereafter,
(the
is
through
the obliteration
senses,
which
Brahman and
Then,
ness
to
like
a dried
up
tree,
having
lost the
prone-
relative
knowledge,
in
consequence of the
and expiration, with an ever-motionless frame, having embraced perfect tranquillity, (the Yogin, who has become the Brahman, is lost in the Nir-vikalpasamadhi of a long duration) when his mind hnally rests in the Paramatman. (4)
tion
THE MA^jpALA-BRlHMAiaOPANIgAD
241
The Destruction
out of
(after
its entirety,
when
destroyed,
the destruction
mmd
takes place.
is
:
Thereafter,
"
am
the
Brahman
",
path
"
Maha-vakya),
That thou art," in the realization, " I am that Thou (the Brahman)," "Thou (the Brahman) am I ", is filled with the indivisible expanse of Bliss and becomes one
his duty.
(6)
SECTION
II
By the Attainment of the Unmani State, the Yogin Himself becoming the Brahman
With
scendent
his
mind immersed
of
Ether,
Ummani
state
re-
(Nir-vikalpa-samadhi
duration),
having
nounced
fruit
all
of
accumulated
with
all
away by
.the
31
242
indivisible
expanse of Bliss, and realizing " I am the Brahman," (the Yogin) becomes one who has discharged
"
his duty.
Thou
art
I,
there
is
no difference (between
us both), due
Paramatman,"
warmly,
(the
Mandala-purusa) led
"
I
am
the
Brahman
").
(1-2)
brahmana
iv
Thereupon
purusa thus
as follows
Yajna-valkya
asked
the
Mandalaabout the
"
Pray
relate
unto
me
in detail
He
replied
"
There are
is
Akas'a, Parakas'a,
kas'a.
Aka^a
full
of
Pamknsfa
is
both
the exterior and the interior, like the Fire of the Deluge
(productive of
delusion
eclipsing
the stupor).
That
M ahnknsfa.
That, which both inwardly and outwardly resembles the Sun (and is productive of perpetual happiness
eclipsing stupor, etc.),
is
Suryakas'a.
That radiance
THE MAlJDALA-BRXHMAblOPANI^AD
243
where and
perience)
is
IS
of
par excelUncCy
internal
sees.
(1-4)
Paramziknsfa.
(the
Thus,
through
introspection
Yogin)
becomes whatever he
The
nine
Cakra-s
Svadhisthana of
Ajfia
SIX
Adhara-s (tho
the
supports),
Internal
kinds of Ethers
(above referred
IS
merely a Yogin
m name
BRAHMANA V
Rule Relating to the Practice of the Mind FINALLY Resting in and being Lost in the
ParamXtman
The mind
with functioning leads to bondage
aidi
the non-functioning
mind
leads to liberation.
Hence
244
anything
mind).
is
The same
and when it has ripened into the Unmani state of the mind (in Nir-vikalpa-samadhi), becomes fit for dissolution. That dissolution should be well practised in me (the Paramatman in the form of the Mandalapurusa),
who am
full.
alone
am
Of
there
radiance
penetrating
is
the
interior
of
that
reverberation.
There
:
of that radiance
mind penetrating the interior which mind is the doer of the deed of
the
creating, sustaining
and destroying the three worlds. Wherein that mind meets with dissolution, that is the Supreme state of Visnu (the Brahman). (4, 5)
(Nir-vikalpa-
By
mind
in
the
Param-
atman), on account of difference being extinguished, there is the accomplishment of the pure non-dual state.
This alone
will
is
was asked by
like
thee to explain).
That knower
evil spirit,
a child, a
a dull-witted
THE ma^ala-brShma^opani$ad
man.
little
245
Thus by
urine
the practice of
A-manaska
(Nir-vikalpa-
and
faeces, taking
and vital airs in a motionless state, is attained the accomplishment of the knowledge of the form of (6-8) Bliss arising out of the sight of the Brahman.
his eyes
(Yogin)
Thus,
this
Brahman,
resulting out
for a long
of the
practice of Nir-vikalpa-samadhi
becomes a Parama-haipsa, known as Avadhuta. By having a look at him all the world is Even an ignorant man intent on the service sanctified. of that (Avadhuta) becomes liberated. That (Avadhllta) causes one hundred and one generations of his family
time,
to cross
class
ocean of worldly existence). The entire (consisting oQ his mother, father, wife, and
(the
(9)
THE MAHA-VAKYOPANI$AD
[This Upanisad, which
the
is
the Ninety-second
among
108
veda, deals with the impossibihty of the phenomenal world that is apart from the Atman and with the realization of the
Brahman
Those Eligible for being Imparted Instruction Regarding the Non-vicarious Experience of THE Bliss of the Atman
Brahman, " We shall presently expound the highest Upanisad (not easily attainable, even by the most accomphshed Seeker). This is the profoundest secret of profound secrets and
Then
quoth
the
Lord
means) be imparted to the vulgar (uninitiated into Yogic practices) but only to one who is of rhythmic temperament, with propensities turning inward and earnest in receiving instruction
should
(by
no
from
his
his grace).
(1,2)
the
seeker,
THE MAHS-VSKY0PAN1AD
VidyS-caksus,
the
247
of
(conception
of
the non-existence
phenomenal
world
apart
from
of
the
Brahman)
also
leading to
the
liberation
from bondage,
(conception
and
the
from
A-vidya-caksus,
existence
of the
phenomenal world apart from the Brahman) bondage (through attachment thereto) leading to and acquinng the Supreme knowledge (that the Brahman is all and has no counterpart), (simultaneously with such knowledge becomes a Videhamukta).
The
root-cause
of
the
conception of the
is
non-existent
the
phenomenal world
(vision
real
as really existing
Tamo-drb^
off the
screens
entire
existence,
Brahman).
The
phenomenal
of of
world,
and
the
perishes,
course
time,
with
knowledge
(mineral)
the
Brahman),
from
Brahman
(obscured by misconception)
down
to the non-sentient
kingdom comprising the endless, indivisible Brahmanda, (prodigious Universe oO the macrocosm,
IS
Darkness.
What
in
is
rituals
prescribed
the
Veda-s, having as
desires,
is
its
the
world.
(3, 4)
not this Darkness. The VidyS, knowledge, indeed, of the absolute Truth the
is
2^
Tfl
tOGA UPANI^OS
Brahman, which alone exists without a counterpart), the Cid-aditya (the Sun of absolute conciousness) that manifests itself both inside and outside the phenomenal
world of crass ignorance, the region of the absolute
radiance of consciousness, that alone should be grasped
merely
in the
same goal, bears fruit after considerable delay.) " That Sun, (the goal of the Gayat-tri), is the Brahman the Haipsa (the Sun)
which, though leading to the
connected
with
of
the
A-japa-gayat-tri,
(that
has per-
meated the
every
act
body through
inspiration
the
and without effort, muttering the A-japa-mantra, " Haip " " Sa^,") that 1 am " That (knowledge of the oneness of the Paramatman) is capable of being acquired, by the Prana and Apana (vital airs) flowing inward and outward from opposite direc:
mantra).
ledge
JjSana,
The
the
of
Atman
and Samyag-jnana) after persistent application for a long period, when the Atman is intensely meditated upon in its three-fold aspects Vis'va, (of Vir5j and Otr, individually, collectively and by both the methods conjointly), the
VijBana
ParamaMian manifests
annihilation of
false-existence,
and
Bliss.
misery)
as
Existence,
Consciousness
and
(5,6)
as Tias
known
upon
myriads of Suns (taking their rise simultaneously) is like the waveless deep (ocean), incapable of being absorbed on account of its very fulness. This is not Samadhi. Nor is this the successful accomplishment of Yoga. Nor is this the final dissolution of the mind.
That
is
is
Brahman.
What
on the
which the seeker on recognition salutes and at once becomes, after deeply thmking over all forms and names and arriving at the conviction (that they aite false) the significance of which the Lord Brahman explained long long ago (and also) S'akra (the king of the gods), whose fame as a great knower (of the
;
Brahman) has reached the four cardinal points; he who knows the Paramatman as of this nature, that
very
moment
Paramltman).
There
is
no other path
for the
attftin*-
ment
gods
In this
manner
t^
by means of the Yajfia (knowledge, that there is nothing else besides the Brahman) have uroTshipped the YajHa (Vis^iu, that is the Brahmka). Those Dharma-s (lines of conduct) (of the gods wiMj imve become Jivan-mukta-s on account of such knewledge) stood always foremost. u 52
That
heavean wfaeresi
:2^
Sun
This
am I. The radiance of the Arka Sun), the S'lva, am I. The brilliant white am I. all radiance am I. Om (In this manner the
!
the Jivan-mukta-s alike, meditate on the Atman, as differentiated from the transcendent Stman and the Paramatman which has no counterpart, and IS the import of the Oipkara). (11)
internal
Cods and
S'lras of
it
the Atharva-veda, he
by studying
(he)
sun-down
day time.
jand sunset
at
day-break
studies.it at
He
the Veda-s.
He
attains
Thus
the Upanisad.
(12)
THE YOGA-KUNPALY-UPANI$AD
[This Upanisad, which
veda,
incidentally
is
the Eighty-sixth
among
LambikS-yoga-s and concludes with an account of the non-qualified Brahman, the quest of all
Hatha- and
seekers.]
CHAPTER
be Resorted to
The two
on its activity or inactivity) are the forces of revived memories (previous experiences) and the vital air
(breathed in and breathed out), (without proper regulation
and
control).
When
alike
first
either of the
two ceases to
operate, both of
them
become
inopei;ptive.
Of
the two, a
man
should
the vital
(The means to be employed for attaiJiing this) are temperance in food, assuming the prop^ posture and the rousing of the power as the
air.
third step.
{h Z}
252
Temperance
Listen earnestly,
these,
in
Food
!
O Gautma
to the description of
which
Partaking of
to S'lva
is
that
(3, 4)
the
PadmS-
When
over the
left
thigh
and the
left
thigh), this
all
sm.
One
of the navel
and the other heel over it, with his neck, body in a line. This is known as the
(4-6)
eyebrows.
said to be the
it
rousing of the
power.
In the practice of
tbe rousing of the Sarasvati (NStJl) and the holding up of the vital
air.
its
Then, by such
rectitude.
practice, the
Kup^ini
(7,
wottid acquire
8)
THE yOGA-KUljpALy-UPANIgAD
253
Sarasvati
about
was
related unto
ArundhatT by knowers
of
it
(of
Yoga) of yore.
By the
rousing
(the
by
no means move when the vital air courses through the Ida and the Padmasana posture has been firmly
assumed, the
man
of clear
intellect
should elongate
fast
with his
own
(of
effort,
Muhurta-s
without
any
Then should
the
man
of clear
draw upwards the Susumria having its abode m the Kun^all. By such act the Kundalinl would reach the mouth of her Susumna (Na^l). Then, this vital air would quit it and of its own accord reach the SusumpS. Then should he make the Tapa (Bandha) in the belly and when the constriction of the throat is effected, by the rousing of the Sarasvati, the vital air of the chest would (be forced to) take an upward course.
intellect slightly
t^
through the Solar Na^l (Piiigala) and by tbe con^riction of the throat, the vital air of the cliest
to)
take'
an upward course.
Hei^
254
the belly,
all
of the Sarasvati.
shall
presently
relate
is
briefly
about the
(holding
Prana
is
air
coursing through
body and
Ayama
is
said to be
Kumbhaka
is
under control).
alone by
The same
One should
practise
the combined
Pr5nayama till he attains success in the (practice of Kumbhaka) alone by itself. The Kumbhaka which is practised along with Surya, Ujjayi, S^itali and Bhastrl as the fourth, that is the combined Kumbhaka. (19-21)
The SuryS-kumbhaka
In a hallowed and secluded spot devoid of pebbles
and the
like,
which
is
of a
bow
(in
sacred,
on a and is
much
as could be desired
THE YOGA-KUNDALY-UPANI^D
expel
it
255
is
known
(22-26)
The UjjXyI-kumbhaka
With
the
mouth
it
drawing
(I^ and
Piiigala) in
may occupy
making a noise, one should hold the vital air as before and then expel it through the This meritorious and excellent practice removes 145. the heat produced in the head, and phlegm of the neck and further, drives away all diseases and raises the warmth of the body and destroys the dropsy of the Na^l-s and the disorders affecting the humours. This should be performed by one while moving and standing and is known as the Kumbhaka called Ujjayl. (26-29).
throat up to the heart,
;
The
S'iTALi-KUMBHAKA
after
ay:
forming)
(per-
through
Dyspepsia,
disorders,
the
thirst
like
and
poisons,
Kumbhaka known
as S^all
(30,
kUls.
9^y
256
The BhastrX-kumbhaka
The man
masana
line,
and keeping his neck and belly iij a controlling well the mouth with effort, ipK>nld
posture,
\^y
that
titroat.
He He
should
fill
in a little air
it
up
as before and
in,
again
and again. Even as the pair of bellows of blacksmiths is blown in quick succession, in the same manner should he cause the air in the body to move slowly.
Until fatigue
is
becomes
filled
with the
air, lightly
performing
air
Kumbhaka
away the heat produced in the throat, raises the warmth of the body, kindles the Kundali, is endowed with good qualities and
through the Ida.
This, which takes
kills
sin,
is
auspicious
phlegm and other obstruction in the interior of the mouth of the Brahma-nadl, breaks through the three
kinds of swelling brought about by the operation of the three Guna-s, should be specially performed. This is
known
atf
the
Kumbhaka
(32-39)
When Kumbhaka
be^i
THE
y06A-KU?p!AtY.ypANIAD
257
first is
The
the
The second
is
named
U^t^iyana.
is
The
Their description
detailed
(40, 41)
The Mola-bandha
one makes the Apana with the downward course move upwards by force, by constriction (of the
sphincter-muscle of the rectum) as they call
it,
When
this is
known as Mula-bandha.
When
the
Apana coursing
upwards reaches the region of fire, then the flame of fire, caused by the vital air to move up, increases in its height. When the fire and the Apana reach the heated Prana
(vital air), then
by that (Prapa)
in
an overheated condi-
tion
is
By
that flame
the sleeping
being very
much
heated,
is
comes
hole,
and by way
of entering its
Hence
(42-46)
The UppiYSyA-BANDHA
After
vital
air,
the
Kumbhaka and
U^^^y^Q^^^ has to be performed, by which Bandha the Pi5pa (vital air), rises up into the Susunn^ Ns4i and for that reason this has been called
the
of U<34iyana.
While
in^lMe
258
Vaji^sana posture, one should firmly hold with the two hands the two feet and press the knot near the region of
the ankles against them.
Then he should
resort to the
(vital air),
disorders of
(47-50)
The Jalamdhara-bandha
The Bandha, known
This
air, ot
When
cons
it
middle,
the
vital
air
enter the
Having assumed the proper posture well, described above and roused the Sarasvatl, he should
control the Prana-air.
(51-53)
Number of Times
of kumbhaka practice
day should be practised the four kinds of Kumbhaka-s, (at the rate of) ten of each several On the second day in the same way, but with kind. the nnmber increased by five. On the third day,
the
first
On
twenty
(of
each kind)
will do.
Thence, Everyday, b^
THE ^OGA-KUlgnpALy-UPANIAD
increasing the
259
number by
the
Kumbhaka
awake or excessive sexual mtercourse at night several (evil) concomitants (arise) from constant obstruction to the passing of urme and faeces disorders mcidental to
; ;
irregular
jxKtures
(spring)
anxious
breathing
thought
of
air.
bemg devoted
to the
When
doe
ed.
has
this
manner
" Disease
Yoga
thenceforward he
practice.
Thus
is
said
is
to
be
the
first
obstacle
to
its
known
as doubt
(as
is
The
called
indifference.
The
fifth
is
of the
form of
is
sleep.
The
sixth
is
cessation.
The seventh
affairs
said to be delusion.
is
the eighth.
is
What
;
could not
be adequately des-
cribed
the ninth
by wi^
men said
to be the non-aptitude for the understanding o the truth of Yoga, The intelligent practitioner should
(56-61)
260
KuijipALiNi by
the
Practice of Yoga
Then should
with
In the
takes
its
repose.
The
vital air
When
nS[d!) IS
air through
Susumna
therein,
is
effected,
by performing
Kevala-kumbhaka
then,
the
Yogm
,
forcibly
move
upwards by constriction, as they say this is what is termed the Mula-bandha. The ApSna having taken an
upward course goes along with fire to the seat of the PrSna (vital air). Then the fire, mixing up the PrS^a and Apana, soon reaches the Kundalinl. The sleeping (Kundalini with) the coiled form, being well heated by that fire and roused by the flow of air, stretches its body in the interior of the mouth of the Susumn3.
(62-66)
The
knot
of
Brahman
generated out of Rajo-gupa, the Ku^^alini will at once flash like a streak of lightning in the mouth of the
Sufumi^.
Then
it
its
soon reaches the knot of Vispu stand in the heart ; thence it goes
THE yOGA-Kir^pALY-UPAMI^AD
farther higher up,
261
where there is the Rudra-granthi and breaking through the middle of the eyebrows, where the
knot has
its
origin
in
the AjCS-cakra,
it
reaches the
F^ion of the cool-rayed Moon, where the Cakra with the sixteen petals, known as An-ahata, is there the vital
;
Moon
to dry
up of
its
own accord
then
moved
aloft
by the force of the PiSna (vital air) the Sun dries up the blood and the bile. When the Prana reaches the circle of the Moon, where there is pure phlegm in the form of
a fluid sprinkled, how can this
fluid of a cold character
become hot
So
Moon
is
The
agitated
(Kundalini)
moves upwards and the more As a result of swallowing this, with the Citta (of the Yogin) kept away from all sensual pleasures, the young practitioner, exclusively absorbed in the Atman and partaking oi the sacrificial offering
shower of nectar flows
called nectar, will take his stand
his
own
self.
(67-73)
Ot|jers and
giving
up
forms
of
the
Prakfti
and the Ahaiplfira) and after clasping (the eye,- the mind, the Pr3^ and others) m her embrace goes to S^iva and clasping (S'iva as well) dissolves herself (in the SahasrSra). So also the very next momentttlm
2^
the Sfokla
of
The
very next
;
moment
the PrSpa and the 'ApSna born same quality as and m the presence of together (of the S^iva in the Sahasrara, t.e., non-differentiated) do UImsalso dissolves itself
wise, having reached
going up or down). Then (with the Pr3^ spread outwards) in the form of attenuated elements or (in the mere
tmembrance
form of
reduced to the form of the faint impressions and speech remaining only
of
it)
the
mmd
(his body),
even as
(74-76)
on
fire.
By
made
in the
of the elements to be
up
its
impure corporeal
state
state,
will
the very
subtle
of the
all
pure
Brahman
(supporting the
Prapafica, from
sides around).
from
the state
of
is
is
nonsentience, which
devoid of
ittipartties,
which
sctoi^ness, which
"I"
of
of
all
beings, (the
is
That alone
THE The
rel^ise
YCXJA-KinsnpAtr-UPANlAD
263
from the notion that the Brahman is qoalifi^, the delusion about the existence or nonexistence of anything apart from the Brahman (which should be annihilated) and experiences such as these that remain, these the Yogin should know as the Brahman and simultaneously with the dawning of such
knowledge of the form of the Atman, is liberation attained by him. When such is not the case, only all kinds of absurd and impossible notions arise, such as the rope-serpent and absurd notions brought about by
delusion, such as the notion which
have of
pensh.
silver
in
(The Yogin should realize) the oneness (of the VW\^tman and others up to the Tunya) of the microcosm, with the (Virad-atman and others up to the
Tunya
the
of the)
Xtman manifested
Stman
(77-81)
of consciousness.
SamXdhi-yoga
The
its
hood, as
if
were the root of the lotus and taken holcf of its tail with its mouth, reaches the Brahma-randhra. The
Iactttioner, after
i^maising at ease, constricting the anus, sendii^ jgj^ wards (throngh the Susum^S path) the vital air, shooM
264
action
of
the
vital
air,
the
fire,
reaching the
and
Brahman, thereafter breaks through the knot of Visnu. Having broken through the knot of Kudra also,
Then,
S'akti
(of
the thou-
delights in
company
of S'lva.
This state
having pierced
known
and
this alone
Supreme
(82-87)
Bhss. Thus.
CHAPTER
II
as the Khe-cari.
He
about the Vidya styled who has duly mastered this is devoid
in this world.
and death
to
He who
is
!
afflicted
know
of this
He who has gained a knowled of the Khe-cari from books, from the exposition oi
ing the ethereal regions).
THE YOGA-KUNpALY-UPANlAD
255
practice,
Him
proach for
all
shelter, looking
upon him as
Guru from
of
points of view.
The Khe-cari-vidya
is difficult
had only with great attainment. difficulty. Its practice and performance do not simultaneously bring success (to the practitioner). Those that are intent on practice alone do not discover the
Its practice can be
(right
tice,
mode oO performance. One attains (right) pracO Brahman at sometime in the course of several
'
births,
is
at
births.
The Yogm,
after
making
end of several
births, gets, at
sometime
some other
mode
of)
vious practice.
When
the series
When
he attains
its
application in actual
from
all
attachment to worldly
affairs.
Even Guru-s
Hence,
S^stra
is
much more
difficult of access.
Muni So long
S'5stra, the
mendicant has to
till
of the
Earth
then.
When,
266
palm
Hence, one
unswerving,
S'lva,
Having got
this S'astra
from me,
one should not reveal it to others. Hence, with all effort should ii be guarded as a secret, by him who knows it. Resorting to that place where the Guru, the
bestower of the divine Yoga
understanding with a
subtle
is,
O Brahman
there,
intellect
the Khe-carl
giving
accomplishment
sorting
Re-
the
Mudra,
filled
having become the lord of the Khe-cara-s (the Sun), (after disembodiment), the Yogin will always, dwell in
the worlds floating in the expanse of Ether.
(1-17)
with the Ambu-mandala (the nasal half-syllable " ", known as Bindu, signified by the \yord " Drop of
THE YOGA-KU^ALY-UPANIAD
water
")>
267
what
(is
known as the Khe-cari Bija, viz^ obtained). The Yoga, known as Lambika,
is
Then should he
extract
the ninth letter from Somarps'a (the Candra-bija " Sa ") counting backwards from it, vtz., the letter " Bha "
Sa " thence the eighth letter counting backwards, vtz., " Ma," as the next letter, O Mum similarly the fifth letter taken in that manner
the form of the
Moon,
vtz., "
{vtz.,
"
Ma
") as the
next
" "
Pa
Sa
"),
*',
Moon,
;
vtz.,
these
Hriip,
is
Successfully Accomplished
all
Yoga.
The Yogin,
it
the
Maya
takes shelter
not attain
He who
mutters
this,
own
Khe-can
bestow
26S
with fervour.
of
Other-
Brahmana it wears away and is the Yogin. When, in the course of the
!
no avail
practice in
the path of the Khe-carl, one does not gain this Vidj^,
which
IS filled
its
per-
formance he should attain the Vidya and should ever mutter it. Adopting any other course, O Brahmana
!
he
even a
little
success.
When
this
Vidya.
Then
the
Mum
The Method to
drawn up the tongue from the root of the knower of the Atman should, for seven
well
days, cleanse
his
Guru.
impurities in the
froenum of
the instrument).
Leaving
he should treat with the application of the yellow myrobalam and rock-salt well-pulverized together.
When
scrape
THE YOGA-KU^JpALY-UPANlAD
months, applying himself to
In
at
it
269
months the
tongue
will
vanish.
The Yogin
and then should he draw it up gradually, after knowing the proper season, time and manner of action. In the course of the next six months, O Mum by thus
!
daily
pulling
it
up,
it
will
it
will
reach downwards as
In
the
as
the root
of
the
it
chin.
course
of
mood, reach up to the fnnge of the hair over the crest, and obliquely up to the root of the tuft and downwards up
the next three years
will,
quite in a playful
to the well
of the throat.
it will
three
years,
completely.
Obli-
will
downwards up
will
and
gradually
cranium.
(When)
becomes
diffi-
of attainment,
of
then
Anga(-nyasa-s)
syllables (of the
Mantra) with
In
the
accomplishments
manner should the practice be made step by step and not all at once. Whosoe^'er practises all at once, his body shall meet with dissolution
and the
like.
In this
270
Hence,
the Muni-s the practice whereby should be by stages, the tongue could reach the crevice of the Brahman by the external path.
chief
!
among
(the
(the Yogin)
this
By
doing
manner for three years one opens the door After entering the Brahmaleading to the Brahman.
dvara, one should
well.
commence
who has
success even
the
fruit.
or steel
nostril,
the heart
and assuming
make
the churning
pro-
even as sleep
to bring
It
about.
By
practising in this
The Yogin
will
himself see, in his body (the microcosm), the entire universe (the macrocosm) distinctly (by stages,
and the
THE YOGA-KUlSipALY-UPANlSAD
forms of the
Viraj,
in
271
Sutra,
Wherein
{i.e.,
the tongue of
is
Thus.
CHAPTER
III
THE MELANA-MANTRA
{Hrim,
Bham,
in
Sain,
Mam,
Pain, Sam,
Kam)
in
as,
Difference
Quoth Brahman
Pray relate unto me, O S'amkara about what is symbohcally described as Ama-vasya {complete shutting), Pratipad (partial shuttmg) and Paurna-masi (keeping wide open the eyes). When durmg practice there
!
is difficulty felt in
to.
One
should
confirmed
and
stabilized
m
is
the
That
the
other.
(1, 2)
272
Vision
and passion and getting deluded in the gratification of desire and passion, due to attachment towards sensual
pleasures, these two should the Yogin always entirely
avoid
and seek
he desire
shelter in
the non-unctuous
to his
Stman.
his
Should
what conduces
own
welfare, he
Having projected
mind,
(t.e.,
by conceiving
the
its
mind
intent
upon
form of
Brahman, by assuming the attitude, " I am the Brahman,") and giving up that also this is the transcendent
;
The
mmd
alone
is
the
and the cause of the creation and sustenance of the (phenomenal world). The Hindu is generated from the mind. Even as what is of the character of ghee IS milk (so also what is of the character of the Bindu IS the mind). (Though the mind is, of its own making, subject to bondage), the Bindu (the Is'varatattva, which is swayed by the mind) is not subject to any bondage, (as the mind after all partakes of the
Is'vara)
Bindu (the
nor does
(as
it
(the
Bindu)
resemble
its
when the
(in
mmd
is
man, as
Is'vara).
There
is
is
bondage
midway
THE YOGA-K0^IpALY-0PANlAD
between the Moon
(of the
273
Brahma-randhra) and the known this (that thfe Having Sun Kupdahni is the cause of the bondage of the mind) and broken through (the three knots of the) Susumna Nadi and projected the vital air, (the eye and the mind) through the middle (of the Susumna Nadl), be should make the vital air rest firmly in the Bamdava-sthana
(of the Muladhara).
(the middle of the eyebrows, etc., with the mental conception, " I am the Is'vara,") and control the breath (by
performing Kevala-kumbhaka)
(the crevice of the vital air).
in
the Prana-randhra,
well
air,
Prakrti
The Muladhara,
is is
the Sva-
ahata, the Vis'uddhi and the AjSa, which are the six centres of energy).
By the Practice of the Control of the Vital Breath is Attained the Viraj-form
Having
the vital
well
known the
six Cakra-s,
he should enter
the region of
aii*
Bliss".
He
^d
33
tIA
Jjep
it
By
(the
Yogin)
He
the
Bmdu,
the
OWN Stman
By
Yogm-s attam
fire,
Even
as
which inheres
wood,
will
not rise
of
knowledge cannot be
all
is
lit.
The
light
makes
manifest.
is
said to
Atman, the
(14-16)
The Knowlege
of the Brahman to be
dawn clearly (on the mind). Having attained the Guru as his helmsman and made a boat of his subtle teachings, by dmt of the impressions left. on their mind?
THE YOCA-KU^JDALY-UPAHISAD
during their tutelage, wise
worldly existence.
275
men
Madhyama
the
neck).
its
origin in the
when the order is reversed, reach the vanishing stage. Of that organ of speech, the supreme lord is the eternal and immutable Paramatman, who rouses the power of speech. That person who always rests in the conviction " I am He ", is in no way affected,"^ even though spoken to in articulate
above-said manner,
sounds, high, low or vulgar.
(18-21)
and
Prajfia,
triad
consisting
of
Viraj,
Hiranya-garbha and
macrocosm as well as the microcosm, the worlds Bhur and others in their proper order, meet with their dissolution in the inmost Atman, simultaneously
l^vara, the
276
of
knowledge.
What
is
dissolved in the
ParamStman
(21-24)
but the
Brahman
is
nought) there
is
what
which
is
of
is
existence,
which
tranquil
indescribable
neither radiance nor darkness outspread, which and indistinct, (which is " the absolute
certainly
Brahman and
Sfruti).
Meditation which
is
Having
(at
first)
meditated
thumb,
radiance,
manifesting
that takes
itself
its
in
stand
bqdy as the imperishable (Supreme Stman) that is the eternal and immutable Kuta-stha. The Vijflan5tman in the body (though it is the Paramatman) is deluded by Maya (Illusion) due to the waking, dreaming and
sleeping states, and afterwards, desires to get trans*
formed agam
to ,the
into
(the
ParamStman), owing
THE
yOGA-KU]|SEpAJLy-t7PAMJ?AD
277
several previous incarnations being brought to bear on " it. am I ? " " has this draw-back, knowp as
Who
How
" "
Whither
?
is
who am
function"
and dreaming
states of existence
completely
own
absorbed
out of his
formed apparently mto consciousness, tormented by external misery, (the Yogm) becomes burnt up even as
a
ball
of
cotton-wool
is
is
consumed by
fire.
When
knowledge
ing by
VijfSana
lost,
Atman
known
sides,
as)
Dahara, pervad-
spreading on
in
all
a
all
moment.
that
is
completely
(the
like
of
Paramatman) shines always only in the interior, the lamp (allowed to burn) in a pot, (in the form
of
the
Stman
of
liberated one).
AFTER Disembodiment
Whichever
thus,
till
saintly
(Yogm) continues
till
to meditate
his death,
he attains
;
he
is
blessed
and
Giving up his jivan-muktastate, when his body meets with dissolution in course of time, he enters upon the state of Videha-mukti, (and
has discharged his duty.
moment wisdom
278
dawns on him with the lapse of the mis-conception, that the body and the like are the Xtman and things
pertaining thereto), even as wind attains the state of
motionlessness.
(Then)
there
remains
that alone,
sound is nought (stands dissolved), touch is nought, form is nought, decay is nought, so also taste
wherein
all
is
nought, which
is
eternal,
wherem smell
is
nought,
which has neither beginning nor end, which transcends the most prodigious, which is constant, which is devoid
of
impurities
and which
is
non-ailmg.
Thus the
(33-35)
Upanisad.
THE YOGA-C0pXMAlSY-UPANIAD
[This Upa^isad, which
the 108 Upanisad-8
after
is
the Forty-sixth
among
expounding the
Yoga, deals
with the
Brahman
that has
no counterpart.]
The
I
accomplishment of KaivaJya (alone-ness), which is a profound secret and which is resorted to by the most advanced knowers of Yoga,
which bestows success
with the
Yogin-s.
avowed object
Posture,
of
Yoga.
The Siddhasana
is
is
said to be one
(1-3)
the KamalSsana.
OF Yoga
Th^
six
kmds of visions, the five kinds of Ether, be who does not know these in his own body, how can
port& the three
tliere
be success
for
him
{\
4)
280
the
y<:)ga
upaniads
The
Cakra-s,
be of four petals
In the navel
is
the
the ten-
of twelve petals.
of sixteen petals
is
;
What
is
known as
in
the Vis'uddhi,
is
similarly
one oO two In the great path of the Brahma-randhra petals. of the Brahman) is the one whose petals are a (crevice
the
(the
thousand
number.
i^-^)
The
IS
first
Cakra
is
the second
the Svadhisthana.
the genitals,
Kama
lini),
in the seat of
In the middle of
called
it
it is
said to be the
Kama and
worshipped by adepts.
middle of
right
He who knows
throbbing
like
the
knower of Yoga.
is
Shining
like
a streak of lightning,
in front of fire in it
the Tri-kopa,
genitals.
which
placed
a great Radiance, endless and effulging outwards in the direction of the universe, there will be no more
necessity for the outgoing and
incommg
Na<j[i-s), in
THE
YOGA-cOpXllAlIilY-UPAKI^AD
2^1
OTHER CaKRA-S
By
the
word
'
Sva
'
is
Sv3dhisthSna is the abode of that (vital force). It is only from (the Prana-nS(Ji) that abides in the Svadhi8th3na, that the
knot,
Medhra
(genitals) is so called.
That
which is pierced through by the Susumna here, even as a gem is by a thread, that Cakra in the region of the navel is known as the Mani-puraka. Till
the Jiva discovers in the great Cakra of the Dvadas^ra,
devoid
Truth,
in
of
till
all
religious
merit
highest
(swirling
heart).
then,
he
will
be
deluded
(11-14)
worldly existence,
with
his
seat in the
NXpi-s
navel, there
is
the Kanda-yoni,
Kanda)
There take
their origin
Of
the
thousands of
and as carrying
:
vital air.
Of
the
are noteworthy
the I^S,
the
the
PirtgalS,
Susum^S
the
as
the
third,
GarpdhSri,
Hasti-)ihva,
AlambusS, the KuhH and This great Cakra of ^he ^adkhinl as the tenth. NS^tl-s should always be known by the Yc^n-s.
Pb^, the
Yas'asvinl, the
iiS2
The Places
The
Ida stands on the
;
of the NXpI-s
left side
;
on the right the Susumna stands m the middle place the Gandharl in the left eye the Hasti-jihva in the
,
right eye
the Yasasvini in
;
the
in
left
ear
the
Alambusa
in
;
the
mouth
the
Kuhu
in
the
anus.
manner
The Vital
the NSpi-s
The
Ida,
the
pathway of the Prana (vital air) they always convey the Prana (vital air) and have as their presiding deities
Soma, Surya, and Agni. The vital airs are the Praria, the Apana, the Samana, the Vyana, the Udana, the Naga, the Kurma, the Krkara, the Deva-datta and the Dhanaipjaya. The Prana stands forever in the heart the Apana m the region of the anus the Samana in the
;
the
Udana
in the
;
middle of the
the
Vyana
vitai
in
the entire
the
principal
airs.
Naga
Kurma
the
is
in the
opening
(the
in
known as
vital
air)
Deva-datta
yawning
the Dhanaipjaya pervading the entire frame, ; does not leave it, even when it is dead. These vital
(21>26)
THE yOGA-CCpXMA^-UPANI?AD
283
an Index
Even as a
ball,
and Apana (vital airs) and runs downwards and upwards and is not seen to prevail m the right and left paths, on account of frequent motion. Even as a thief, bound with a cord, is again caught,
control of the Prai>a
even though he
to a state of
flees
Jiva,
reduced
bondage by the three Guna-s, is dragged by the Pr5na and Ap3na. The Jiva subject to the control of the Prana and Apana, moves down and up. The Apana drags the Prana and the Prana in its turn drags the ApSna. These two are placed up above and down below. He who knows (this) is the knower of
the Yoga.
(27-31)
Ajapa GSvATTRr
the letter
'.
'
Ha
'
and
number, the Jiva mutters always. The GSyattri known as Ajapa, bestows By the mere resolve liberation always on the Yogin-s.
to
mutt
this,
all sin.
The
284
like of
THE YOGA
this
UPATJJIMDS
This
origin in
the Kuo4aHni,
is
The PiSna-vidyS
that, is the
the great
He who knows
S'akti
(vital
is
force),
in the
in
the upper
form of eight
its
face (the
safe
The
great Goddess
Waking by
and the mind along with the vital air, she, gathering her body, moves upwards like a needle through With the Kui^dahnj, the Yogm should the Susumna. burst open the door leading to Liberation (through attainment of the Brahman), even as the door of the the house is burst open with a key. Encasing the of hands palms both together (m a line with the heart,
in the attitude of prayer), then
(than
hithertofore)
the
Padmasana
m^itation, (inducing the j3laipdhara-bandha, by constricting the throat and also with the aid of the Mslabandha, constricting the anus),
filling
up the ApSna
THE YOGA-C0pXMANY-UPANIAD
vital air, (the
(till
285
stage,
it
up stage by
becomes one with the Pra^a, vital air) means of Kumbhaka) and in virtue of the power (inherent in the Kundalini), gtvmg up the functioning of Pi^i^a (in the Kundblini), and applying himself to the meditation (of the Brahman, by assuming the attitude, " I am the Brahman, unaffected by contact with the gross, subtle and causal bodies ") and thereby fully awakened to an unequalled extent, (simulat last
it
thereafter (by
Prana (the Paramatman). Then massaging the limbs with the perspiration produced on account of his exertion, the Yogin should take to diet, wherein milk predominates, giving up astringent, acid and salted dishes, and should be a celibate, temperate in food and intent on the achievement of Yoga as his final resort. In the course of a little over a year, he will become an accomplished adept. There is no need for enquiry r^;arding
off
this.
He who
satisfaction of S'iva,
in
known
as one
is
who
is
temperate
food.
\^
coils above the knot of the navel she is always for enmeshing fools therewith, (if below the knot) and bestowing liberation on Yogin-s, (when she reaches above the navel, through the Susum^a path)^ (36-44)
286
Mula-bandha
That
is
known
the gentials with the kick of the heel and firmly con-
draw the ApSna Even an old man always becomes vital air upwards. a young man by means of the Mula-bandha, on account of the union of the Prana and Apana vital airs and the
tracted the same, (the Yogin) should
Whereby
alone
is
the great
the O^ySiia,
and below the navel, the Bandha is known as the (Pas'cima) Tana, while it is known as the O^ySria in Whereby one the belly, where a Bandha is prescribed. binds the water of ether having its origin in the head and flowing downwards,
for that
reason
(it is
known
When
the jSlaipdhara-
is
effected, neither
immune from
and the fainting fit. He is not afflicted mtk disease of any kind, nor is he affected by the observance
THE YOGA-C0pXMAl|iy-UPANIAD
(or the
283^
non-observance) of
rituals,
other manner,
who knows
the
and the tongue moves in ether, for that reason the Khe-can Mudra is adored by all accomplished Yogm-s. (Yogin-s who have assumed the Khe-cari Mudra) consider all bodies (constituting the fourteen worlds)
from
for
head to foot
are
(as the
established
take
origin
Is'vara).
He, by
whom
the
been
in the
planted
with
Khe-can Mudra,
Bindu
is
most beautiful woman. As long as the semen is conserved withm the body, so long where is the fear of death ? As long as the Khe-can Mudra is assumed, so long the seminal fluid does not
of the
warm embrace
flow out.
(52-58)
Description of a Yogin
Endowed with
fluid
woman
it would, when restrained power of the Yoni-mudra (constriction of the genitals), take an upward course. The semen is They call of two kinds the pale white and the red. the pale white variety S'ukla and the red one Maha-rajas.
:
Rajas, which
is
of the colour of a
lump
of venntlj<i.
288
remadns
in
eyebrows to the
two cannot be easily attained (by any one other than Yogm-s. The Bmdu (S'ukla) is Brahman, while the Rajas is the S'akti (creative energy). The Hindu is the Moon and the Rajas is the Sun. It
of the
is is
The mingling
When
Kuijdialini,
a union with
will
assume the
combined with the Moon and the Rajas combined with the Sun, he who knows the harmonious blending of these two together, is the knower of the Yoga. (59-64)
The
The MahS-mudrS
The purification of Sun and the Moon
the network of Nadi-s causing
to
the
move and
the
the drying
this
is
the malignant
humours of
body
up of known as
left
the Maha-mudra.
filling
it
there, the
human
well
beings
is
known
as the
MahS-mudrS.
the
it
(first)
When
num-
THE YOGA-COplMANY-UPANIgAD
up the Mudia. For him there
is
289
no proper or imptoper All insipid food becomes sapient for diet prescribed. Intemperate food, nay, the most virulent poison, him. taken by him is digested as nectar (with no untoward
consequences).
In the case of one
who
practises the
to consumption, lep-
and diarrhoea
should be pre(65-70)
This Maha-mudra
is
much
effort
The Pranava-Prayer
Assuming the Padmasana posture aright, holding the body and head erect in a line, one should mutter
the imf>erishable Oipkara, in a secluded spot, with his
(71)
Aum
(is)
indeterminate,
the
indescribable
that
which has neither origin nor dissolution, the one, the Turiya, that which ever remains one, through the revolutions of the past, the present, and the future, the* al-
ways indivisible, the transcendent Brahman (is implied by the Prapava). From that was born (as it were) the Pais S'akti (of the essence of the character of Pure U 37
290
Radiance).
Atman
Avyakta-
From
Waters.
ele-
From
Air, Fire.
From
Fire, the
From
the
Of
these
five
Brahman
lords.
Of
those.
Brahman is characterized by MobiThus, lity, Visnu by Rhythm and Rudra by Inertia. Biahman bethese three are possessed of Guna-s. came the foremost among the Deva-s. Dhatr in
Rudra in destruction and Indra in enjoyment became the first-born. Of these, from Brahman, the (fourteen) worlds, the gods, the brute-kind and men (their denizens) and inanimate objects (their food and objects of enjoyment) take their origin. Of these, the body of men and the lower orders is a combination of the five elements. That (Jlva dwelling in the body) made up of the gross elements
creation,
their
functions,
Visnu
in
sustenance,
Manas
Buddhi
is
seat of ^elf-consciousness),
delighting in the waking state), the Sthula-prakfti (of a ^r6ss nature). (The Taijasa) existing in the subtle (body) during the dreaming state, with the organs of perception
and
motor
action,
and
others,
Manas
THE YOGA-COplMA^ilV-UPANlJAD
and Buddhi, that
is
291
known only
Thus
There are four states of existence known as Jagrat (waking), Svapna (dreaming), Susupti (sleeping) and Tuny a (the fourth). The
kinds of bodies for
all
beings.
Purusa-s
(entities)
that are
the
:
controllers
of these
and Atman.
Taijasa
number thus Vis'va, Taijasa, Prajfla The Vis'va enjoys the gross (body) the
;
detachment; similarly the as for the one beyond that, he Prajila delights in Bliss Pranava (the Turiya) should witness. The AllIS the
enjoys
complete
;
all
have attained the Vis'va and other forms, enjoying, in their gross and other bodies, the waking and other
states)
always
(in their
all
the three
states (waking,
with his
all
the Jiva-s)
(72, 73)
the
Veda-s,
three
the
three
worlds,
this
the
Guija-s,
the the
letters.
In
'
manner
in
shines
Pranava.
The
'
is
,the
'
292
waking
'
and
in
the
eye of
all
beings.
The
'
'
is
and the
'
is
in
The
'
A
the
is
The
'
is
The
is
'
the
'
The
(of
IS
Brahman, and
The U
'
'
is
said to be Sittvic
rhythm), white
in colour,
and Vispu.
The
'
'
is
Tamasic (of inertia), black in colour and Rudra. From the Prapava is generated Brahman, from the Pranava is generated Han, from the Praijava is generated Rudra, the Prapava verily becomes the Para (the transcendent Atman). In A is dissolved Brahman, in U is dissolved Han, in M is dissolved Rudra, the Pranava alone is manifest. (74-78)
likewise said to be
*
'
'
'
'
The Pranava
tend downwards.
will
will
Thus
He
who knows
that, is the
In the case
it will go upwards in the form of the Anahata, (the Brahman unbroken in the intenor and manifest in the Anahata-ether of the heart). Like an unbroken stream of oil and the long chiming of a bell,
of the enlightened,
is like that.
The topmost
That topmost
part of
It
IS
known
as the
Brahman.
'
THE YOGA-CCpXMAljrV-UPANI^AD
part
is
293
full
of radiance
and
is
the
sharpest intellect.
of yore,
Which
the high-souled
that,
is
ones
saw
he
who knows
the knower of
(79-81)
the Veda.
waking
s^ate,
is
mani-
Paramatman, unbroken in fest the The Sa (the Khe-cari Bija) is known the interior). as the Khe-cari, (that which moves in the AvyakrtaFlaijisa^ajone, (the
'
all
beings, reversing
its
subtle
The
"
Ha"
will
will
Supreme Consciousits
When
"
the
Sa,'
own
Paramatman with the mentaJ I am He, the Paramatman " and comes attitude, to know of the same), it would surely become the Ha (which signifies the Paramatman and thus the Paramatman alone, in accordance with the S'ruti, " He who knows the Brahman, becomes the Brahman alone ") The Jiva is subjugated and held under bondmeditates (on the
'
*,
Xtman
is
'
not so bound,
(as, in
and
'
not so).
294
by the sense of
will
(Xtman)
'
mine
'-
sense.
(82-84)
prestdmg
Soma,
Among
the trans-
Aum
'
is
Wherein (the three S'akti-s) Iccha (desire), Knya (action) and so also Jffana (knowledge) (inhere), whose syllables take their stand
in
Thus. that
threefold
Aum
'
is
Thus.
by
'
his body,
'
the transcendent
radiance
Thus.
sin,
Aum Whether m a
the Pranava
that
who mutters
always, he
is
The
When
motionless.
motionless,
THE YOGA-C0pXMANY-UPANIAD
the .vital air.
295
in
As long as the
death.
vital air
remains
the
(it).
The
exit of
Hence should
air.
So long as the
is
(bound)
in the body,
then.
As
why should
With the
intent
Brahman would be
on the control of breath. For that reason, the Yogin-s and the Sages should control the vital airs. (89-92)
The Hamsa
left
(the
N5dT-s).
(for the
(Hence)
which
is
shortening of
is
course).
When
is
Nacll-s,
filled
with impurities
fit
Description of Pranayama
posture, he should
and again expel it through the solar (N3^l). Meditating upon the disc of the Moon, resembling the ocean of nectar and as white as cow's
it
2%
milk,
Pramyarna
the
Yogin
would
derive
comfort.
as the
Radiance of existence, seated in the heart throbbing and flaming, during Pranayama, the Yogin
(95-97)
The
Through the I^a should (the Yogin) draw in the vital air as prescribed and again expel it through the
other (Nadi).
Then through
it,
through the
(Yogin)
full
left
(Nadl).
of the
power of
little
The
breath as long as
fire,
is
the
distinct
manifestation
of
the
Nadi-s and
As long
air).-
ApSna
(vital
Matra
(the unit of
is
and expiration in the normal manner) occupying the ether upwards and downwards. The Recaka, the POraka
THE YOGA-CUpXMA]SlY-UPANI?AD
297
and the Kumbhaka are of the character of Prariava. According to this computation, the Pranayama is made up The Sun and the Moon (coursmg of twelve Matra-s.
through their respective Nadi-s) for a period of twelve
day and night, without rest, should always be clearly understood by the Yogm-s, (as only with such clear knowledge could the alternation of the Puraka and the Recaka with the
MStrS-s
in
Kumbhaka,
the
Nadi-s,
be regulated by him).
Then should he
well (the
and the Omkara as {of ten Matra-s). That is known as Pranayama. In practice of) the inferior type (the Pranayama) is
Kecaka
of ten Matra-s
twelve
Matra-s
IS
in
duration.
In one of the
middle
In one
type
It
is
said to be thrice as
manner)
is
many. Pranayama.
is
In
one of the
generated
tion
in
tremour experienced
m
air.
Yogin
attains
the
right
vital
Padmasana
fixed
posture,
The Yogm, assuming the and saluting his Guru and S'iva,
all
alone,
with
his
eyes
Having attained control over the nine orifices, held in bondage the breath movmg along with the KuijdalinT power and the Apana vital
on the
tip of the nose. air
and lead
U38
it
298
Muladhara and others in order), as long as the Yogin stands intent on the meditation of the Atman, firmly
fixing (the
Turyatman)
in the
(Thousand-petalled lotus
rule, there is
of the) crest,
no
need
for the
the fire by him. which feeds on the fuel of sin and is declared as the bridge across the ocean of wordly existence by Yogin-s In this always.
(100-108)
Subdivisions of Yoga
The Yogin
kills
disease by
means
of posture, sin
by Pranayama, and gives up mental transformations by withdrawing the mind (Pratyahara). By Dharatja
(firmly
fixing
Samadhi (absorption) acquires marvellous consciousness and with the renunciation of observances, auspicious and inauspicious, attains liberation. With
and
in
is
said to be Pratyahara.
With
twice SIX
Pratyahara-s
is
generated auspicious
to
Dhararia.
Twelve
Dharana-s
are said
constitute
of
Dhyana by
In
those well-versed in
is
Yoga.
is
Made up
what
known
as SamSdhi.
Samadhi
there
all
pervading on
discharges
all
and sides. When that is seen (the Yogin his duties and as such) there is no
is
him.
(109-113)
THE
YOGA-C0pXMA]5IY-UPANISAD
299
is
and
it
in
ApSna
by
should
the
mind
his
Dharana
intent
in
the
(Turya,
so doing
By
Yogin with
mind
on that (Supreme
Tattva)
that
Supreme Tattva
a great sound
of
is
(the Turyatlta).
When
(of
(Avyakrta)
ether
That N5da.
is
known
as
the
accomplishment
the
(114,115)
is
the Dispeller
OF ALL Diseases
For him who
will
is
be the destruction of
diseases.
For those
be the generation of
of (other)
tiger get
the elephant
and the
300
that
is
Otherwise
it
kills
air,
the practi-
tioner.
One should
;
according
;
to exigencies
should
in,
according to exigencies
;
should hold
it
and by
(116-119)
In
Necessary
of
When
roaming
the eye
and other
org.ins
sense are
what
is
known
his
as
Pratyahara.
lustre at the
Even as commencement
the
Sun withdraws
all
of
the
day,
the
mental
the third of
or
(Infancy,
the
subtle
Mobility
and Rhythm,
in religious
or celebate, householder
and anchorite
life,
denial
of
everything
but
dififerentiated
becomes the
One essence and simultaneously therewith Brahman alone). Thus the Upanisad.
(120, 121)
THE YOGA-TATTVOPANI$AD
[This Upanisad, which
is
the forty-first
among
the
Yama and
supreme
Brahman
the
shall
desire
to
Yoga, havmg heard and learnt which, one becomes The Great Yogm, the great released from all sins.
Devotee and the great Sage of the name of Visnu, the most exalted Purusa, stands manifest as a beacon-light
in
The Pitamaha
(the creator),
" Pray
of eight
(1-3)
me
Yoga
stages."
then
it
said
its
"
shall
presently relate
in
form
listen."
All.the
302
Jiva-s
ensnared
in
and torments. The way of releasing them IS the cutting off of the Mayic snare (by the acquisition of the knowledge of the Brahman), which destroys incarnation, death, dotage and disease, which is the
pleasures
ferry-boat
leadmg
state,
to liberation,
be reached by
Kaivalya, the
is
Supreme
no other
Those that are lured by their proficiency (in the S'astra-s) and by their ignorance Neither by as well, fall into the traps of the S'astra-s. celestial beings can that indesthem, nor even by the cribable state (o{ the Brahman) be adequately desThat form, which becomes manifested by the cribed.
path, as the S'ruti says).
Atman
by the
of its
own
?
accord,
how can
that be manifested
all
S'astra-s
(That, whereby
things,
from the
Sun down
to the pot,
the
by sentence or
(4-7)
What
is
(That
entity)
of impurities, which
digitless,
which
Jiva
is
is
form of the
merit and
surrounded by the
fruits of religious
THE YOGA-TATTVOPANrAD
sin.
303
That, which
is
is
Paramatman
and which
eternal,
?
how
states of existence,
(in its
which
is
is
of
essence), which
is
devoid
(at
first)
the manifestation
of
what
resembles water.
Self-consciousness (that
may
and
Inertia),
Thence originated
five gross
mass of fivefold character, bound together by the (seven) humours (integument, blood, flesh, fat, semen, bone and marrow) and conditioned by the (three) Guna-s (Rhythm, Mobility and Inertia). When this is attended with pleasure and pam, assume that as of the state of the Jiva. (By attributing the character of matter to the exquisitely pure Paramatman), the name of Jiva
is
Paramatman,
transcending
all
forms of existence).
(8-11)
The
JivA,
anger,
birth,
fear,
delusion,
greed,
infatuation,
death,
niggardliness,
sorrow, sloth,
hunger,
thirst,
304
depression,
defects
is
that Jiva
as the
who
is
rid
of
the above
(12, 13)
known
(Paramatman) alone.
The Practice Simultaneously (of the Methods OF Acquisition) of Knowledge and Yoga
Hence I employed for
relate to
to
be
How
can
knowledge become, of certainty, the bestower of Liberation, when unaccompanied by Yoga ^ Likewise Yoga
devoid of knowledge
Liberation.
is
Hence should the seeker after Liberation surely resort to the practice of (the methods of acquiring) knowledge and Yoga also (at the same time).
(14, 15)
known
which
(of the
which
has no
IS
alone, which
is
digits,
which
has
IS
festation
of origin, sustenance
and
dissolution, that
aloBc
been
described
THE YOGA-TATTVOPANl$AD
knowledge (which does not stand
of the
in
305
Yoga
for attaining
shall pre-
is
essential
ledge, x^z.,
Yoga of Four
kinds,
Brahman
of
as)
chief
known
is
known
as Pari-
(stage)
everywhere
(20)
enumerated.
Description of Mantra-voga
I
shall
presently
relate
the description,
in
an
to
Brahman
Listen
them.
shall
He who
(letters
of the
MStrkS-s
attain
gradually
knowledge,
along
with
-the
tioner of
The
practi>
306
Laya-yoga is the dissolution of the mind described While walking, standing, sleeping in myriads of ways and eating, (the practitioner) should meditate on the
digit-less Is'vara
That alone
Hatha-yoga.
is
the Laya-yoga.
Hence(23, 24)
forward
listen to
and S.imadhi,
(the
equipoised condition)
(Thus)
is
Yoga
said
to
be of eight stages.
Mahli-vedha,
Maha;
mudra,
Maha-bandha,
and
Klic-cari
Jalarndhara,
Uddiyana
and
and
similarly
also
MiiLi-bandha
Dirgha-pranava-samdhana,
Vajrol'i,
Siddhanta-s'rav.ma
considered
as
Amaroli
,
S.ihajoli,
three
aspects
(these
constitute
the
tucive subdivisions of
(24-27)
Hatha-yoga
oi~
Yam\,
Nham^ and
Asana
Verily
listen,
O Brahman
Of
the (ten)
'
to the description of
these severally
IS
-important and
not the
others.
'
Among
is
the (ten)
Niyama-s,
O four-faced
one
non-violence
important.
(Of the innumerable postures, eighty are considered important, of which again) the Siddha, the Padma,
THE YOGA-TATTVOPANI$AD
the
307
four (are
(28, 29)
Simha
similarly,
considered important).
Yoga
During the practice of Yoga
one
'
at
first,
four-faced
bad company, practising necromancy, dabbling with miner.ils, and longing for women and others, which are of the character of a mirage The wise practitioner, knowing all these to be obstacles (in his path), should
avoid them
b\
virtue
of
the
operation
of
religious
(30, 31)
As^na,
himself
to
assumed
ol
the
Padmasana
posture,
alter
rc-orting
mon.isterv (Matha)
with a small
entrance
with
and
Iree
de\oi(l
cowdunt^-water or lime-uashed
Ironi
with due
lice
effort,
rendered
bugs,
mosquitoes and
with
precaution,
of
Padmasana
commence
308
The Mode
With body
with
the
Then,
thumb
of
hand
obstructing the
by
his
Kumbhaka
power.
vital air
gradually
Again, drawing m by no means with force. he should fill his belly gradually. through the Pingala,
and
Holding
(the
vital
(it)
air)
as far as
it lies
in his
power,
he should expel
filling
Then,
without
(36-39)
in
(the
vital
vital air)
detriment.
MatrJ-s
by one), should he snap the
nor
is
(The
too slowly,
time taken
of
the
known as
Matra
(unit of
measuring time). Filling in gradually through the I^, for a duration of sixteen
Matra-s, one should thereafter hold in the infilled air for^ duration of sixty-four Matrti-s. He should, thereafter, expel
(it)
Matra-s. Once again filling in (air) through the Pingala, (he should do) as before, with due
of
thirty-two
THE Y0GA-TATTV0PAN1AD
control.
309
four
He
up
should
to
gradually
practise
times
every day,
eighty
Kumbhaka-s, at daybreak,
(40-43)
svmptoms
By
of the
When
the purifi-
cation
the
Nadi-s
is
attained,
the body
entirety
:
of the Yogin.
shall
the
rousing
of the Jatharagni
of
digestive power)
will
(44-46)
The
abstain
practitioner
who
is
best versed in
Yoga should
from
(such
food
as)
salt,
Yoga,
and pungent
and the like, proximity to fire, sexual intercourse and travel. He should also desist from early morning baths, fasting and all kinds of bodily exertion. At first, during practice, a diet rich in milk and ghee is appropriate. Cooked wheat, green gram and nee, they know, as conducive to the development of Yoga. (46-49)
(dishes), all vegetables, asafoetida
31c
Kumbhaka
acquire power
to
hold
the
the breath as
is
successfuly
accomplished.
When
all
nothing
in
ment
(49-51)
by holding the breath in the foot), wherewith should E\en after that, as a result one massage (the bod>)
of the gradual holding of breath, there will arise the
in
his posture
With
is
further increase
itself
thereafter,
is
hollow
of
caused.
When
there
this
state of hollowness,
(the Yogin)
moves by leaps and bounds The ^'ogin sitting in the Padmasana posture, will move on the surface of With further increase the earth in the same posture. of practice thereafter, there will be the giving up of (the movement on the surface of) the earth He will, even while in the Padmasana postuie, leave off the surface of the earth and move In the same manner will skill (to perform) superhuman feats and the like an^ (m him). He will not make a display of his
THE VOGA-TATTVOPANISAD
skill
311
or
show out
his robust
vigour.
Then
afflicted with
misery of a
will
nature or of various
kinds.
He
then
Kheumatic
With
prodigious strength
and becomes
fit
enough
to
conquer
it
all
bull or a
(all
thcbe)
meet with
their
death when
The Yogin's
(in
form
will
point
of beauty).
women
in-
semen
for him.
Avoiding
tercourse
with
women,
On
account of the
smell in
semen there will be generated an agreeable the body of the Yogin (51-62)
he should
312
sms
accumulated
all
previously.
The Pra^tava-mantra
all
removes
obstacles
and destroys
is
defects.
By
practice of this
kmd
taken the
first
step to final
(63, 64)
achievement of Yoga.
Ghata
Then comes
eflFort
wherem the Yogm brings about the union of Prana, Apana, Manas and Buddhi, and of the Jivatman and the Paramatman,
That
known
as the
Ghata
stage,
without
shall
detriment
to
their
mutual relationship.
:
relate the
symptoms
thereof
He
should then
extent.
Description of PratyXhSra
of the organs of perception and from the objects action of pleasure is Pratyah3ra of the
The withdrawal
;
plain variety
the
performance
Kumbhaka
is
what
is
called
(68)
Praty5h3ra.
Whatever one
THE YOGA-TATTVOPANIAD
hears with his ears, he should conceive of
the
all
613
that as
Whatever he scents with his nose, he shoald conceive of all that as the Atman. Whatever
Xlman.
he
with his tongue, he should conceive of Whatever he touches with his all that as the Atman. integument, he should conceive of all that as the
taste
feels
Xtman.
(the
manner he should hold m the Xtman innermost Brahman) whatever (results from the
In this
(69-72)
The Siddhi-s (Psychic Powers) Attainable Through DhXranS and the Rule Relating
TO Their being Preserved as Secrets
The Yogm
Yama
day
somehow
or other,
Clairaudience, clairvoyance,
a short time,
any form desired, psychic vanishing from sight, and the power of transmuting iron and other baser metals into gold by smearing with the Yogin's urine and faeces, these will be (acquired
one's self into
by
the
Yogin).
By
intermittent
will
practice
(for
him time), in power of moving through Yogin with his intellect accompli^ment of Yc^,
sufficient
be
generated
space.
the the
etherial
intent,
By
on the
successful
these
(psyohic
powers)
40
314
gence
(the
should
not
revel
in
of intelli-
Yogi-nij
king
to
of
Yogin-s)
sagacity
He
man,
should acquit
as an
for keeping his
same manner
man
powers as a
their
own
purposes,
make
(all
sorts
of)
requests,
without doubt.
to
his
all
(The Yogin) distracted by attempting comply with them all, will become oblivious to own practice (of Yoga). The ascetic, giving up
concern with worldly things, should be intent on
Without forgetting
night
his
Guru's precept,
day.
In
this
he
and
Ghata stage be
it
attained.
In the
absence of practice,
squabble.
practise
is
with
all
effort
(72-81)
be reached by
frequent practice.
The
the
Susumna Na4i
without
any obstruction. Along with the vital air, the Citta (mind of the Yogin) will also enter the Gteat Path (through the Susumtia door). When the
THE YOGA-TATTVOPANIAD
Citta (mind) of the Yogin enters the
315
Su^umra along
what
is
with
the
vital
air,
(at
known
as the Panca}^vastha).
(81-85)
in
the
Fire,
these
the five-fold
group
(of elements).
Dharana of
the five
is
From
the quadrilateral,
is
Lam.'
Lam,' meditating
Ghatika-s.
(By doing
so)
he
conquest of Prthivi.
From
From
;
anus
IS
Water
'
is
the
'
crescent and
IS
of a white colour
the syllable
vital air
Vaip
said to be
'
its
seed.
'
Forcing the
along with
the syllable
to
Vaip
rid of all sins. (On doing so) he Thenceforward there is no fear for him from wa.ter
316
a watery grave.
From
the anus
Fire
origin
the triangle,
is
'
and takes
its
Raip
'
'.
Forcing the
'
vital air
radiant
Raip
mind god Rudra, with the three eyes, the bestower of boons, shining like the young orb of the Sun, with his body entirely besmeared with ashes, and full
of grace, (the Yogin) should hold the vital air for five
Ghatika-s,
(On doing
so)
he
is
not scorched by
fire.
Even
if
he should enter a
body
will
not be affected.
the eyebrows
is
From
Air
is
and
of a black
'
Yaip
Forcing
the vital air through the aerial region along with the
radiant syllable
'
Yam
',
on the all-knowing
Ghatika-s.
rial
Is'vara,
facing
all
directions,
as
(having his stand) there and hold the vital air for five
(On doing
so)
he
will
For the
From
Ether
is
the middle of the eye brows on to the (other) end of the crest
the circle
fest as
is
is
and
of the colour of
'
smoke and
'
mani(the
the syllable
Haip
'.
Haip
',
THE YOGA-TATTVOPANISAD
Yogin) should meditate on the great
the form of the
s'lva
317
S'aipkara of
God
Bmdu,
arms and (five sets of) three eyes, equipped with all weapons and decked with all jewels, with one half of his body shared by Uma, bestowing boons, and the prime-cause of all causes. By holding
the vital air in Ether, for the Yogin, there will surely
Wherever he might remain, he derives immense Bliss. Thus should the accomplished Yogin perform the five Dharana-s. Thence will he acquire a strong frame. There is no death for him. The Yogin of mighty
intellect
is
in
meet with
dissolution.
meditation
sixty
Ghatika-s,
restraining
This
known
bestowing psychic
like.
(104, 105).
Samadhi
will
be
attained
by
(the
318
vital
becomes a Jivan-mukta. Samadhi is the equipoised (105-107) state of the Jlvatman and the Paramatman.
The Renunciation and Assumption of the Body AT Pleasure by one who has Successfully
Accomplished the Yoga
Should there be desire (on the part of the accomplished Yogin) to give up his own body, he will
himself renounce
(it)
(He
will)
(his
body's)
up
his
own
body, he will
roam about
desire,
of
his
own
he
becomes a
in
man
in
moment
various
own own
a
choice, choice,
the
such
or
as
else,
of
a lion,
tiger,
an
elephant, or a horse,
choice,
these)
of
will
IS
according to his
Mahes'vara.
own
all
attain
the state
of
(In
the
The
in
fruit
(Kauvalya,
aloneness,
after
not
hanker
the
the yoga-tattvopani?ad
Description of Maha-bandha
319
left
(The Yogin) should place the hind part of the foot on the genitals and stretching out the right
should hold
it
foot,
Placing
with air
his
the
ohm on
and holding
with
the
right side.
Whichever foot
mount it on the thigh (of the other leg). This is the Maha-bandha and one should practise it bothways in [Maha-mudra has been described elsethis manner.
where
:
See
(66) of
Yoga-cudamany-upanisad]
(112-115)
Description of Maha-vedha
When
remaining
the
in
intellect,
the
Maha-bandha
air),
posture, has
made
the
and obstructed the onflow of firmly by means of the Kantha-mudra (t.e., the
vital air,
completely
quickly
the
throbs there.
This
IS
incessantly practised
*
ones).
(115-117)
(the Yogin)
in
the
320
cranium
also
with
his
eyes
Khe-can.
(the
This
is
known as
the Jalatpdhara-bandha,
of the elephant of
death. That Bandha, whereby the Prana (vital air) will leap upwards into the Susumna Nadl and for that reason known as the Uddyana Bandha, this is wellknown to
the Yogm-s.
This
is
known
as the Yoni-bandha.
The
Prana and the Apana, are the Nada and the Bindu
and attaining oneness through the Mulabandha, they impart success to the accomplishment of Yoga. There is no doubt about this. (118-122)
respectively
The
Kararii
known
mental and bodily ailments, developes the Jatharagni of the daily practitioner. Various kinds of food will have to be procured by the practitioner (of that Karani).
Should the kinds of food fall short, fire will eat up the body in a minute. With his head down and his feet
up,
first
day.
THE Y)GA-TATTVOPANIAD
321
Thence he should practise by adding slightly to the minute day by day. Wrinkles and grey hairs will not
be
seen
in
it
He who
conquer
(122-126)
practises
will
death.
VajrolI
psychic powers.
is
Should he attain
his hand.
is
Yoga-siddhi
Khe-carl
consists
on the palm of
also
He
yet to take
his
place.
will
be
in
reach.
[Vajroli
dropping
the semen
It
it
it
in the genital
up with the
by
her.]
(126, 127)
oflf
the
first
and
'
joli.]
(128)
Hatha-yoga)
will
322
When
all
actions are
complete
will surely
be generated
The
name
The same
by
pressing well
(later).
breast
what
is
Out
was born,
in the
same kind, the same one revels. Who was mother becomes wife in her turn (in another incarnation) and who was wife becomes mother verily Who is father becomes the (in another existence). son again and who is son becomes the father again.
genitals of the
In this manner, revolving in the cycle of births and deaths, even as the pot in the pully of the well, (people)
attain series of births from several genitals
While
matters
scriptural texts
that there
is
Brahman
(the
(131, 134)
in
the Lotus
OF the Heart
The
number
(Bhur,
and Svar).
The Veda-s
are three in
THE y5ga-tattvopaniad
Yajus
323
and SSinan). Saipdhya-s occur thrice. The letters are three in number (A, U, M). Fires are three in number (Daksiria, Garhapatya and Ahavaniya), Guina-s are three m number (Rhythm, Mobihty and All these rest on the three letters (as Visfva, Inertia). as Taijasa, Sutra and Viraj and Otr in their Vyasti Anujflatr in their Samasti, as Prajfia, Bija and AnujHe who knows (the fiaika-rasa in Vyasti and Samasti).
;
secretj
matrS
mouth
of his
Guru, that
phenomena
is
is
alone
").
That
the Truth.
That alone
is
the
the substratum.
Even
There stands a lotus in the region of the heart with its face turned downwards and its stalk higher up. In the nether portion of it is the Bindu (m the form of In the middle of it stands the mind (symboliEther).
cal of the Linga-s'arira, wherein the inmost conscious-
ness manifests
itself).
With
the letter
'
'
(of the
form
of Visfva, Viiaj
the lotus
the letter
and Otr-caitanya manifesting directly) Only with (with its face upward) moves up. U (of the form of Taijasa, Sotra and
'
'
blooms.
as
With
the
letter
'
'
(manifesting
itself
directly,
324
Prajfia,
the
Nada
The
Purusa
clearest
sin.
accomplished
(of
in
transcendent state
crystal,
which
digitless
and destroys
all
(134-140)
Atman
The
tortoise
holds within
itself
its
hands, legs
with
a piece of stone).
body
(the
system withm),
functioning).
filled
When
orifice
(from
functioning),
through the
from the Muladhara. (The Yogin should then perform Kevala-kumbhaka) even as the flame of a lamp placed
withm a pot. The cessation of movement of air, they know as Kumbhaka. With the nine orifices restrained
(from functioning), in a secluded spot, free from
disturbance, the Yogin
all
THE YOGA-TATTV0PANIAD
breaking through the Kaivalya Nadi)
(while every
will attain
325
the
Atman
alone
(something)
left
and thus
attain
Videha-muktu Thus
the Upanisad.
(140-142)
THE YOGA-S'IKHOPANI$AD
[This Upanisad, which
is
the sixty-third
among
the
108 Upanisad-s and forms part of the Krsna-yajur-veda, deals with all that relates to Jfiana-yoga along with the
means
to be
employed
CHAPTER
how
salvation
is
attained
by them.
troys
birth,
happiness.
2)
Lotus-born
It
is
THE YOGA-^IKHOPANISAD
the knowledge of the non-differentiated
327
alone)
Brahman
and by no other means, (Says the path exists for its attamment ")
S'ruti, "
No
other
(3, 4)
by
Mere
Proficiency in S'astra-lore
(Those) that are enclutched within the snares of
S'astra-lore fall,
bemg deluded by
the
(little)
knowledge
That (Brahman) with a form which manifests itself of its own accord (apart from
(gleaned)
therefrom.
jmport of the
S'astra-s,
which
that be
?
how can
made manifest by
That which is devoid of (any of the sixteen) digits (commencing from Prana and ending with Naman),
is flawless, which is absolute quiescence, which beyond all and which is non-ailmg, that (absolute Brahman) alone, in the form of the Jiva is invested with How can that the fruits of religious merit and sin. eternal state of the Paramatman, which transcends all Tattvas, attain the state of the Jiva ? O Maha-deva, the great Lord (who can do, undo and otherwise do all
which
is
things)
pray
tell
(4-7)
The
(That which remains all-alone as the Paramatman), transcending all states of existence, in the form of knowlege
it
328
were Air
being the
all- witness).
Thus
it
assumes the
which
Nitya Bhuti
becomes the Lila Bhuti (playful existence), which, on coming to display diverse misconceptions in relation microcosmic existence, becomes the Moha to the which again assuming existence), Bhuti (deluded material forms, becomes the Jada Bhuti diverse (material existence)]. Know (then the Paramatman) as the mass (of primordial matter) bound by the
(seven) Dhatu-s (humours, integument, blood, flesh, fat,
name
of Jiva
is
attributed
to
Paramatman.
S'lVATVA OF
THE
JivA DEVOID
OF THE DEFECTS
the defects).
of these defects
Moha Moha
THE
V<5GA-s'lKH0PANl^Ar)
3^9
(10,11)
AND Yoga
Hence 1 employed for
unto thee the expedient to be the purpose of absolution from defects.
relate
(it is)
Some
knowledge that serves this purpose. (But) mere (knowledge by itself does not conduce to success. How can knowledge devoid of Yoga bestow
say that
liberation,
Sir
of
in
Nor can
Yoga devoid
liberation.
in
knowledge be deemed
this
Every
nothing
other
thing
is
non-existent."
is
whatever
alone
beyond
the
Brahman,"
is
The
Brahman
There
is
(exists).
Non-existence
of
nought."
attainment
the
Brahman
there
is
Paramatman,
body.
This
may
three-footed
Brahman alone
conception of the Jlva and others is, as the result of the Ignorance of the Paramatman, limited in. its nature and inures only till the dawning of Gnosis,
which
U
in
most
cases,
is
not attained
till
the last
tjiere
330
persists
butes.
by
attributes
mental functioning,
method
as
Brahman.
Similarly,
Yoga
is
incapable
Kaivalya,
is
Yoga
to above,
of bestowing the
to (a
happy blending
firmly.
practise
them
its
Fruits
known means
IS.
the sole
By him
(The man of Gnosis) by whom is known the real form (of the Brahman), which is alone-ness and which
IS
his
when he
is
released from
How
(of the
knowledge
all
spurious
kind),
when
is
it
is
surrounded by
like ?
defects
such as
and the
Even
as the real
THE YOGA-S'IKHOPANIgAD
331
which has the Atman as its objective, (is full). Lust, anger and other defects have no separate existence, (it being difficult to think of the remote possibility of
establishing as to whether these defects are or are not
to
scends
attributes.)
(The man
blessed,)
where
is
him and how can the question of prohibition arise in his case ? He who knows to discriminate aright, being
nd
of the delusion
arising
all means liberated. (By such discrimiknower of the Brahman attains) that real existence, O Lotus-born which is full m form, (and becomes the Brahman), which is divisible and at the
becomes by
nation, the
same time
indivisible,
on account of
its fullness.
(1419)
There
is
to
the
(Brahman)
which
is
openly
manifest as the
other,
withoutthe
and dissolution as
well as flashing
his duties),
and
way discharged
flow
332
then does he,
immerse himself in the ocean of delusion, giving up his lore again and again ? Even as the mainstay of those attached to worldly existence IS m the delusions caused by (worldly) pleasure and pain, even so when the man of Gnosis takes his stand m such (delusions), being encompassed by the impressions left by worldy desires, then there is no
!
mighty armed
common
feature being
to be
worldly-mindedness.
Ignorance
no accomplishment of
or other,
by
his
own
tachment, the
books) of
his
own
efforts)
conduct), should he not (by have conquered his senses, (such a per-
Yoga
!
embodied state, O Brahman Corporeal beings are known to be of two kmds the unripe
while yet ^in
:
and the ripe ones, (the real men of Gnosis ripened by Yoga). The unripe ones are those that are without (the mellowing influence of) Yoga. The
THE YOGA-S'IKHOPANI$AD
ripe corporeal
333
body (of the ripe one, purified) by the file of Yoga, becomes sentient and devoid of sorrow, while the (body, which is) nonsentient and unripe,
Yoga.
entire
The
[Says the
S'ruti, "
Even
as the pot
is
human body
made made of
is
(24-27)
Endless Misery of
Men
of Gnosis of the
Spurious Variety
Such a
one, even
when engaged
in meditation is
exist not).
Even
after con-
them with
to
all
his might,
jected
other impediments.
His body
afflicted
with cold and heat, ease and torment, and such like
(pairs of opposites), as well as (various types of) mental
anguish
of creatures, weapons,
result thereof his
in
water,
and winds.
life,
mind
powerfully agitated.
As a When,
(other
this
manner, there
of
is
danger to
the respiratory
of
men
Gnosis of the genuine variety) subjected Whatto hundreds of torments, would be agitated. mind in its at the time ever the Jiva would conceive
than
of the cessation of bodily existence, that alone
It
men
become.
This alone
is
334
corporeal being.
is
Men do
them)
not
in store (for
after death.
is
moment
on
his
body.
enjoyer of
How
could
Hence those
are fools
who
with an array of
really
know
(the
Brahman, as they hug hard the delusion that, apart from the Brahman, there is their own body, meditation, obstacles to be avoided and so on). (27-34)
The Development of
Individuality
is
by Itself
When
verily
lost.
one's individuality
Is
is
lost,
is
there further
need
(to
his
To whom would
inflicted
affliction
be caused by water,
fire,
wound
and the
like ?
According as
or wanes,
on account of such
attachment to the
body leading
to the conception,
I
I am the body ") Brahman," and other and diseases and other torments
"
am
the
on him.
There
is
no
effect
without a cause.
in the
(34-37)
the yoga-s'ikhopanisad
335
For one who has Accomplished Yoga, there ENSUES the Power of Doing, Undoing and Otherwise Doing, as well as Liberation while yet Living
body have been vanquished all (ignorant people) and by the Yogin-s (who look upon themselves as the Brahman) has been vanquished the body.
the
By
fruits
affect
them
the
Yogin-s)
By whom
(the
are
mmd,
intellect
and
emotions)
is
such as
like,
by him alone
conquered
whatever.
verities
Such a one
(five)
is
The
humours
slowly
consumed by the fire of Yoga, The Yogin's body endowed with prodigious strength cannot be seen even by the gods, being released from all changes and bonds, possessed of various powers and transcendent (thus partaking of the character of Is'vara). Even as Ether is, so becomes (the Yogin-s) body, (nay) even clearer than Ether, manifesting itself (m a form) subtler than the subtle, gross but yet not gross and non-sentient but yet sentient. The king of Yogin-s, verily capable of assuming any
self
his choice dependent on (none but) his own and devoid of dotage and death, plays wheresoever (he likes) in a frolicsome mood, in the three worlds. Possessed of incomprehensible power, the Ypgin
form of
336
his senses.
In virtue of the strength of his Yoga, this (Yogin) does not die, (a Yogin having no mortal coil to shuffle,
for^,
says the
S'ruti
"
sage
is
He
is
veritably
dead because
Brahman
there
is
like).
Whence can
Wherein
is
dead
"^
all
others have
alive.
is
(their)
(Yogin)
fully
Wherein
There remains nothing yet to be noway affected by his previous done by him. Karma (he, having become) a Jivan-mukta, is always
veritably dead.
He
is in
(38-47)
Imposture by
Men
of Gnosis of the
Spurious Variety
There are other so-called men of Gnosis who, being full of passion, are always conquered by their body. Those masses of flesh with their bodies perversely
how can they stand comparison with Yogin-s (who have no more incarnation to their credit.) The fruit of th^ir religious merit and sin is reached by these socalled men of Gnosis after their demise. This so-called
directed,
man
and
of Gnosis
is
of such nature
and
will
be born again
variety,
[The man of Gnosis of the genuine on the other hand, does not incarnate again,
THE YOGA-S'IKHOPANISAD
as,
337
preponderance or sub-
for,
The knower of the Brahman becomes the Brahman alone," " He who knows the seedless (Brahman) thus, becomes himself seedless," " He who knows Him (the
Paramatman) thus, becomes immortal herein there is no other path leading to final emancipation," such
;
(Such a so-called
tion with a
religious merit earned.
man
Siddha (Jlvan-mukta)
the
through
Hence he becomes
of
a Yogin,
only
through
grace
the
Siddha
the
and not
deaths
S'lva.
this
is
utterance of
(50, 51)
O Brahman,
(51, 52)
of)
such Gnosis.
43
338
the course of several other incarnations, while Gnosis (of the genuine type) is attained in the course of a
single incarnation only, through Yoga.
Hence
there
is
no other royal road bestowing Liberation (through Gnosis of the right type) beside Yoga, (as it generates
pure Gnosis after shearing off the spurious character
of so-called Gnosis).
Gnosis (be
it
Yoga)
released
one
of the so-called variety, in the absence of assumes the mental attitude, " I am
it
liberated."
Is
that
very moment,
?
merely by
(it
(a
random)
mental attitude
alone
(he)
Only
later on,
may
Yoga
case
liberated.
From Yoga
men
of so-called Gnosis).
By
the conjunction of
Apana
his
fire
Moon and
the Sun.
(The Yogin)
of
should
exhilerate
body made up
(of Yoga).
the seven
need be said of cuts and gashes and the Such a one will assume the state of one with a
What
body
is
Of what use
unto him.
frame.
if
possessed of a corporeal
(52-58)
THE YOGA-s'IKHOPANI$AD
339
in
cord, even so
bound up with the Even as a bird tied by means of a The mind is not capable this mind.
its
Hence,
conquest
the
control)
the
is
established
Yoga),
(viz..
breathis
O Brahman
the
Prana
(vital
air)
not
amenable
ments.
to control either
by arguments,
prattlings, the
medica-
He
who, with a
little
expedient
(of
Yoga of Yogin-s, venly attempts to cross the ocean, embarked on a pot unbaked (in a kiln). He whose vital air vanishes internally, when the practitioner is yet alive, his corporeal frame does not drop and his mind is tormentbreath, desires foolishly to attain the
ed with
afflictions.
(59-64)
is
the
Firs*^
Duty
own Atman manifests itself (therein). Hence, Brahman Gnosis results from Yoga in a single
!
incarnation.
340
practice that
By
seekers after
Prana
(vital air)
is
should be
made
There
no religious
Yoga, no subtlety transcending Yoga, (in fact) there is nothing beyond Yoga. What is the union of the
red and
the
conjunction
of
the
Moon, and
this
of the Jivatman
and the
manner,
a
the
conjunction
of
(between
pairs,
two
constituting
pair)
the
several
known
(65-69)
as Yoga.
The Imparting of
Then
which
is
I
Yoga-s'ikha
shall
When
by far superior to all (forms of) Gnosis. the Mantra is contemplated upon, then there is
bodily
generated
Assuming the Padma posture or any other posture deemed suitable (by the
tremour.
fixing the eyes
practitioner),
on the
tip
feet,
of the nose,
withdrawing
mind from everywhere, one should contemplate upon the Oipkara instead. The wise man, having made Parames'vara (take his seat) in his heart, should
He
upon
single
his
body constituted in this manner, having the pillar (the spinal colum supporting the entire
of the
edifice
and
nostrils, the
mouth,
THE YOGA-STKHOPANISAD
the
341
and presided over by the five deities {Brahman, Visnu, Rudra, Is'vara and Sada-s'iva), (as the Atman or Atmic in any manner whatsoever). He should then (conceive in his heart, to the accompaniment of favourable control of breath)
the form
of the
solar
disc
fire in
middle of it, as (he would) the wick of a lamp. (Therein Parames'vara should be conceived as of the
Of what dimension
is
vtz.,
that
dimension Parames'vara in the form of the flame of a lamp (should be conceived). (69-74)
is
the Direct
says the
of the
S'ruti,
Para Brahman)." (Others, who are mere Yogin-s have recourse to) -the second method (of breaking through) the door of the Susumija Nadi, which is bright all round and specially
the
doorway
Sun
meant
Kun4almi).and
342
Moon and
the cranial
(of
I,"
oO
thereafter
see
that
(highest)
state
the
Paramatman
He am
and
This
merit
having
been
found
out,
is
briefly described
by me.
(76, 11)
by the
Then
Atman).
sin
IS
shall
the
Parames'vara manifest
glory
(as
his
own
and the
like),
then
he
great
worJd.
through (the strength oO his Yoga the uprooting of attachment to the ways of the
see,
(78, 79)
the yoga-s'ikhopani$ad
Sitting at the Feet of a
343
Now
of
shall
Yoga.
(The
should
always
serve that
successfully accomplished
The
out of his
(79, 80)
in point of length
:
and
and white
the des-
Sarasvati Nadi)
is
[Having
tied
round the top of the Nadi with a piece of cloth of the above description, waking up betimes in the Brahmamuhurta, the Yogin should, without any
fear, rouse the
Nadi
(81)
the Kundali
breath firmly
in
Yogin)
Kun<jlali,
which
is
of the
form
344
of eight coils,
and
Kundali.
him
This
is
The
fire,
by such constriction), will continuously heat the KunThat power capable of deluding the three worlds, dali. being heated alive by the fire, will enter the Candradanda (shaft of the Moon) in the interior of the orifice That (power), along with the of the Susumna Nadi. (introspecting mind), the Prana vital air and the fire, pierces through the knot of Brahman, (which forms
as
it
then
piercing
of
Visnu
(forming the
again, (the
Rudra).
One
Surya-bheda, Ujjayi,
and Bhastra.
(These) to-
Kumbhaka.
Kevala (Kumbhaka).
THE
Y0GA-9'lKH0PAKlAf)
345
should a secluded spot be reached (by the practitioner) temperate in food and of
tion of
this.
All
alone,
a resolute frame of
mind and
and the like and the imperishable truth of the highest import should be meditated upon. (This is verily) the peerless medicine which would eflfectively cure the disBy the practising Yogin ease of worldiy-mindedness. should be drawn in the vital air through the Solar Na^i.
After performing
Kumbhaka
(it)
he should expel
This,
which
the
kills
many a
malignant
influence
due to
(intestinal)
is
worms,
as
known
sides
in the belly
and thereafter
the malignant
expel
(This)
kills
influence of
the
Na^l-s,
(of
and
rectifies
humours
the body).
Kumbhaka known
as
346
through the mouth, (he) should This is performing the expel (it) through the nostrils. (Kumbhaka) and destroys bile, hunger and S'ltall
Drawing
in
air
thirst.
(95,
96)
air
in
(it)
in
(likewise),
he
is
overcome with
fatigue,
When
fill
fatigue
comes on
the
solar
in
in
through
throat,
(Nadi)
(it)
and
after
constricting the
should
(This
expel
again
Kumbhaka) removes
raises the
and phlegm,
the
auspiciousness,
phlegm remaining in the interior of the opening of the Brahma-nadl and is capable of bursting through
such as
the three knots as the result of effectively practising
the
Bandha-s.
This
Kumbhaka
is
known as
the
(96-100)
shall
now
relate,
THE VOGA-S'IKHOPANIAD
will attain the
347
conquest of vital
air.
When Kumbhaka
Bandha should be performed. That is related by me presently. The first is Mfila-bandha the second is what is known as Uddiyana the third
this
three-fold
is
Jalaipdhara.
Their description
relate (hereunder).
(101-103)
The Mula-bandha
Pressing the anus with the heel, (the practitioner)
vital air
such a way
move upwards
stage by stage.
The
Nada
(Intellect)
and the Bindu (mind), becoming one by means of the Mula-bandha, bestow the successful accomplishment of Yoga. Herein there is no doubt. (104, 105)
The UppiYANA-BANDHA
The Uddiyana-bandha should be performed at the of the Kumbhaka and before the Recaka (exof
vital
air).
close
For the reason that by (such Bandha) the Prana (vital air) would spring up m the Susumria, this is said to be what is called Uddiyana by Yogm-s. Uddiyana is always communicated by the Guru m the natural course. (The practitioner) should
pulsion
practise
it
man
would turn young. He should, with effort, make constriction above and below the navel. Should he practise
348
it
for six
will verily
conquer death
there
IS
no doubt (about
(106-109)
The Jalamdhara-bandha
The
air).
Bandha known
is
as
Jalamdhara should be
(in-filling
the vital
After
(the vital
This
is
known
full
as the Jala-
flow of nectar.
forming) Pas'cima-tana
air) will
in
(109-112)
Even as fhe joints of a bamboo are pierced through by means of a red-hot iron rod, even so there will be
column by means of the vital air (along with the Ku^qlali). Should an ant crawl (over the body) there is an itching sensiation produced there. By constant practice with
the- bursting through the knots of the vertebral
THE YOGA-ffIKHOPANIAD
349
a similar sensation
the
in the
BrahmaKundali
randhra).
Their
conjunction
{t.e.,
of
the
making the Moon and the and Sun attain their equipoised state. The three Guna-s (rhythm, mobility and inertia) will be transcended on account of the three knots having been pierced
S'lva) takes place after
through.
From
and the
(112-117)
Susumna-nadi
will
air
number
of
gems strung
of linseed,
Susumgapath from the Muladhara to the Brahma-randhra, constituting as It were the joints of the Susumga bamboo, and within the actual range of experience of Yogm-s alone.) The Susumna, which is of the form of 'the universe, (depending as it does on the Brahman, the
dispelling the darkness of the
prop
the
of
the
of
entire
universe)
stands established in
as
all
path
Liberation.
Even
duration
is
350
all
divisions
In
Kumbhaka
there, does
not at
in the
all
go out.
(Should
it
same manner should it be restored to its original position in the Susumna, again and again, till it is
confirmed
in
its
position.
This
is
the characteristic
vital
Susumna). That
all
Kum-
bhaka
body.
will enter
When it is
it is
is
in-fiUed (again)
it
(117-122)
The
Acquisition of the
Knowledge of the
the
refutation
of
to
quality of the
Atman
mind and
the sum-total
who, by means of his makes (SusumnaKyoga, his mind along with the body dissolve in the very (Brahman) wherefrom it had its
of the results of its functioning),
origfin,
of)
Atman.
Those
fools,
who do
not
know
THE yOGA-S'IKHOPANI^AD
of
351
the aforesaid
the
(in
manner),
into
the
embodied
state.
Should the
clearly manifest
mind get
becomes established. If not, for him there is no S'astra, no distinct knowledge of the Atman, nor Guru, nor liberation (as, with his deluded vision, he becomes incapable of being
cessation even
(of the
liberated, in the
real
know-
Veda
Even
accord,
as a jackal
up blood
of
its
own
background the
;
actions
phenomenal world and its re(thence arises the knowledge of the Brahman
and simultaneously with it liberation from the delusion caused by thmgs other than the Brahman). From constant practice of the (Susumna) Yoga (is achieved the aforesaid end). Through practice of such Yoga and out of the daily assumption of posture and (practice of) Bandha, the mmd attams dissolution and the Bindu
does not flow downwards
(123-126)
in
due Course
Practice of Yoga
After givmg up the Recaka and the PUraka (expelling and m-filling of the vital
air),
The
352
(nectar,
on swallowing which there would arise the awakening, " There is nothing apart from the Brah-
man
all
",
Yogm) have
alone,
mam
stay in the
which
Existence, Consciousness
This
you out of
affection.
This Maha-yoga
is
only
(129, 130)
Mantra-voga
Going out with the sound of " Ha " and entering again with the sound of " Sa ", this Mantra, vtz., " Hamsa Haipsa " is muttered by all the Jiva-s (involuntarily).
(In the case of Yogin-s,)
on account of the
precept of the
Guru and during Susumna (-yoga), the Japa (prayer) will become reversed. That which becomes thus VIZ., " So 'ham So 'ham ", is known as
:
the Mantr^-yoga.
(130-132)
Hatha-yoga
Out
of the conjunction of faith
Moon
is
THE YOGA-sriKHOPANIAD
"Sa", the Moori. The union Moon IS known as Hatha.
Laya-yoga
of the Suft
3S3
and the
(132, 133)
By Hatha
from
all
(-yoga)
is
resulting
ailments (irregularities).
The
conscious princi-
when
is
there
is
body and the transcendent Stman, union between the two, when their union
brought about,
vital
rise.
O Brahman
attains
and the
takes the
Its
air
the
Bliss
of
is
attained comfort,
(134-136)
There abides
genitals of
all
middle of the
and Bandhuka flowers in colour, well protected and (representing) the Devi (feminine) principle. By the coniunction of the Kajas with the Retas (of the male organ), (t.e., of S'akti with S'lva) there is what is known as Raja-yoga. From Raja-yoga (the
bling the Japa
(136-138)
Apana should
be known as (the U 43
common
354
Yoga.
(This
of
will
what
is
is
related in brief
Brahman
The word
attainable
S'lva
not otherwise.
Whatever
is
and not otherwise. By practising Yoga even with a body little by little, liberation is attained at long last. The method of the monkey is that alone.
single
(138-140)
The Manner
in
which Success
is
Achieved
in
WHO
OF Yoga
Should the body
(of the practitioner) perish out of
left
by
his experi-
Then due
(accumulated during previous births) and by contact with his Guru, he will achieve success. The fruit will
be quickly produced by having recourse to the hind door (the Susumna path) and from the practice made during the previous birth (the practitioner) will reap
the fruit at once.
(141-143)
is
Liberation
This much should verily be known, what is knoum as the Kaka-mata, (the doctrme that Mahes'varaisM complete control over Maya). There is no other pra^tiuoe
THE yOGA-a'IKHOPANI?AD
355
that may be known as Abhy3sa-yoga (practice preliminary to Yoga) beyond the KSka-mata. Only through that, liberation is attained (even by the ignorant man
and the man of spurious knowledge, as there is scope for the attamment of the knowledge of the nondifferentiated
Brahman through
purities of their
not otherwise.
and
(143, 144)
Hatha-yoga,
along
like,
with
(as
the dissolution
of
the
Having gone
rests
aloft
The
SusumnS
and
of
the
on the transcendent (Brahman) flawless form of the Brahman " and others).
at the
commencement
body
the the
(of
the
bom
and
of the
(perishes) next,
PrSCcia,
Moon showers
fire
(nectar)
incessantly.
Thereafter
air,
(in
the
the
body
energy and
virility).
Various kinds of
soun^
arise
356
and the body attains the bloom of youth. This person havings overcome frigidity due to showers and the like, (for the S'ruti says, " Having become the atmosphere he becomes a cloud "), will, (with his radiance)
traverse
the etherial
regions
will
become the knower of things, (capable of) assuming any form at his all choice, and attaining the fleetness of wind, will roam
the Sun).
This (person)
at
pleasure
through
the three
worlds.
(Should he
(in
desire),
him).
When camphor
will
is
is
fire)
where
will
will
the hardness
be
in
it?
fire
Even
of
so,
when
individuality
Yoga) where
?
be scope for
inflexibility in the
body
(The body
become
The
upon
it.
himself,
The
great
Yogm
doubt about
this
world
^d
unartificial.
by having recourse to means, such as the various ways of employing mercury and medicinal
prevail
herbs,
like,
they
are
the.
known as artificial. Such powers, as arise out of employment of the (above) means, are transient
THE YOGA-S'IKHOPANIgAD
and
357
endowed
with
little
efficacy.
Those (powers)
which, without the employment of such means, are generated of their own accord, in those that are
solely
intent
on
the
their
Stman,
out of
to
their
own
ceptable to Isvara.
(m
this
Those psychic powers which arise manner) are known as devoid of artifice.
own
accord, which
births).
Those powers
his
who
Paramatman, through
Maha-yoga. (The array of psychic powers) should be kept as profound secrets always, when there is no This lis the usual procedure to need for their use.
be adopted by one
successfully.
his
Yoga
(151-156)
The Index of
the
own
any met with considerations 'the Even as gold is determined by the cluster of Siddhi-s. assaying goldsmiths, one should determine an accomplished Yogin by the psychic powers (acquired by Jiim)
accord, so also, in the path of Yoga, devoid of
of gain
or
no gain,
is
358
and
the Brahman).
not of this
world
him.
{i.e.,
One should
powers as bound
When
The Yogin
is
worms and
the
meet with
their death.
!
By
their coil,
O Brahman
fall
is
liberation attained
by them
which
The
Whence
is
then the
obstructed
of his
body
The
liberation
is
attainable by the
?
fall of
the body,
When
the body (of the Yogin) has attained Brahman, when it has reached the not
water,
he
is
(No
Verily the
Brahman has
The body
is
THE yOGA-8'IKHOPANI?AD
kinds of vital
air,
359
surrounded on
all
sides
by the ten
and a great
Yoga,
viz.,
forest
fit
it,
by the four Veda-s, wherein the Maha-lifiga of the mmost consciousness manifests itself through the various functions of the Bmdu and the Nada, {i.e., the mind and the intellect). The body is said to be a temple of S'iva bestowing special powers on all mortals. (165-168)
Description
in
triangular
shape,
is
and the
That
is
form of the Jiva, wherein is established the exquisite power known as the Kuijdalini wherefrom' the vital
;
air
whence arises the fire whence the Bindu takes its origin whence is generated the Nada whence is produced the Harpsa whence is produced
has
its
origin
the
(introspecting)
known
desire.
as
At
(is
the
root
the genitals,
with
the 'six
corners
known as SvadhisthSna.
situated the ten-petalled
is
In the heart
360
This
is
the Pitha
known
O Brahman
is
situated
what
known
is
known
in
as Jalaipdhara,
Lord
(is
Gods
'
The
superior
plexus
known
as Sjfla
situated) with
two petals
Over
(this) is
established
begin with,
ing deity.
known as Uddiyana. The earth, to is four-spoked and Brahman is its presidWater is of the aspect of the half-moon
and Visnu is its presiding deity. Fire is the tnangular region and Rudra is its presiding deity. The image of Vayu is six-spoked and Ts'vara is its presiding deity. The region of Ether is circular and its deity is Sadas'iva. The region of the mind in the middle of the eyebrows they know to be of the form of Nada. [" The Jyotir-hnga which is no other than the inmost Brahman, that Brahman am I " is what manifests For says the S'ruti, " The Yati itself in the mind. (mendicant) should always meditate unceasingly on the
He who
knows thus the inmost Atman as the fundamental principle of the microcosm, that sage verily knows the Brahman as the basic prmciple of the macrocosm, owing to'.the oneness of the substratum left inside and outside, by denying the reality of the phenomenal world individually in its microcosmic aspect and
collectively in
its macrocosmic aspect and thus becomes one who has discharged his duties], (168-178)
THE YOGA-S'IKHOPANI^AD
361
CHAPTER n
He Who
Once
again,
do
wish,
S'amkara
to hear about
the great characteristic (of the knowledge) of Yoga, by the knowledge of which alone one would attain equality
with the
Sun
(in
Brahman,
He,
effort.
who
the
renders service for twelve years with no want of attention, to that self-controlled seeker after
dutifully
(the
Guru),
(of
who imparts
such knowledge), bestow the Vidya, either out of pride of his learning, or coveting wealth, or as a result of
error
'such
of judgment, whatever has been learnt (from Guru) by (the disciple), or heard or carried out by him, (will be lost, being vitiated by the incomof
petence
bestower of the Vidya). He, who understands (the correct import of) the Mula-mantra
the
(the
(a
com(1-4)
the Pranava
of S'lva
(is fit
and the
S'akti,
taking
the Nada).
is
Pranava or He, who, (having understood its real nature) capable of expounding or hearing that Mantra, isjrare
rise
to be the
46
362
indeed.
to
it)
my
there
is
no
diflference
named by
will
it).
By
any person
in
be attained therefrom
no time.
On
(the
its
account of
its
its
Brahman),
and
(in
awakening
my
form
the
O
the
mind of the practitioner), it is called a Mantra, Brahman or because of its being based on me.
!
Being
Mantra-s
as
(in
accordance with
Vedic
"
Even
is
speech
is
vitalized
by
Orpkara,") on account of
it is
the symbol
it is
of the
known
(7-9)
On
account of
its
its
accQunt of
state of repose
its
THE YOGA-S'IKHOPANIAD
being
363
Is'vara,
it
symbolical
of
the
transcendent
is
known as the
Liiiga (symbol).
(9, 10)
Explanation as to
Why
it is
of the Quality
OF A Thread (SOtratva)
On
times,
it IS
account of
its
its
presence in
all
beings, at
all
and
The Pranava
S'ruti,
"
Knowers
oi the
Brahman
being the
out
of
being
the
Pranava
(arises)
Prakrti,")
Illusion),
(the
which
IS
power originating from the Muladhara, mdistinct (in form), by means of which
the Universe (of
(Pranava-prakrti)
is
manifested in
(four) Pitha-s,
subtle form
,
and
form of the
(Kama-rupa, etc
Brahman
is
pronounced
vital ajrs),
364
the Binduindistinct
distinct
and
its
Guru, by assuming the an-mukhl Mudra (and having attained the knowledge of the absolute Brahman),
(when the Yogin approaches) the Nada-linga, (which does not, at all times, give any scope for the differentiation of symbols manifested in the Bindu-pitha, commencing from the Jagraj-jagrat up to the Avikalpanujnaika-rasa), there at once flashes (the Turya-turya Brahman, in the form of the non-relative Atman
alone).
(13, 14)
of a Three-fold Character
of the
Brahman is of three kinds gross, subtle and transcendent. The gross form, composed of the five great (elements), is known as the Vairaja the subtle, as Hiranya-garbha and that characterized
The body
:
(14, 15)
By
tiOQ
and application),
Atma-mantra,
THE YOGA-S'IKHOPANIAD
(the
365
the
of
the character of
Sentience
and
the
inimeasuraWe,
subtle,
non-
peerless
the S'ruti.)
mani-
of psychic powers.
By
the Yogin
it,
are always seen, in a subtle form, the flame of a lamp, the moon, the
firefly,
lightning, stars
objects.
originates in him, in no
(18-20)
Investigation of the
NXda
There is no Mantra higher than the Nada there there is no IS no god higher than one's own Stman worship higher than investigation, there is no happiness
;
;
By one who
desires to acquire
366
(20, 21)
Guru and
Is'vara
My
sed
and happy.
To him who
in
Is'vara, so
become
(22)
CHAPTER
III
The Four
Forms, Para,
Pas'yanti",
etc.,
of the
NJda-Brahman
After realizing the
S'ruti,
One
is
here, this
is
Cit alone,
IS
made up
I
Cit
Cit,
is
and
all
Cit
"),
that
which
place) of
its
psychic powers,
(as,
simultaneously with
THE YOGA-S'IKHOPANIAD
by the
realization of which, (even
167
is
an ignorant man)
When
what
is
apart
knowledge of the
Atman, released from its (false) counterpart, there remains only the Atman), that (Brahman is of a two-fold character), described as the Parama Aksara (the highest imperishable Brahman, when viewed from the point of view of the knower of the Brahman) and as the S'abda Brahman (of the form of the Nada), (the means to be employed for the attainment oi the Parama Aksara),
(when viewed from the point of one ignorant of the
Brahman)
the S'abda
(for,
Brahman, one attains There is (the Para) power (of Cit) mherent m the Muladhara of the mdistmct form, known as Bmdu and having Nada as its support. From that alone arises Nada, even as the sprout out of the subtle seed. That, by means of which the Yogm-s see the universe, they know it as Pas'yantl, (also known as
Anahata).
Para,
it
(Says the
S'ruti,
is
of the
in
(the
Pas'yantl.
Nada) Budding
the
in
in
Madhyama,
is
it
blooms
the Vaikhari.")
is
the Anahata)
ing cloud.
Vaikhari, when, in
368
air, that goes by the name of Svara, (when the form of articulate expression).
takes
(1-5)
"
One should utter the syllables commencmg from A and endmg with " Ksa," by moving the palate
"
seats (of speech),
and other
form of the sprouts and branches of trees. From the syllables are (evolved) words and from words is the
formation of sentences.
S'astra-s
in
The
,
their entirety
manner, assumes the form of words of two or three syllables and sentences. (5-9)
fire,
in
this
is
power
of
Vaikhari, attains by the grace of the Goddess of Learning remarkable power of speech and shall, of his own
become the author of Veda-s, S'astra-s and Purana-s, (as borne out by the S'ruti, " Four are the stages marked out by speech. Those Brahmana-s who know them become sages. Three of them, placed in
accord,
THE YOGA-S'IKHOPANI$AD
the hollow, do not
vtz.,
369
show themselves
out.
The
fourth,
(10, 11)
speech,
men speak").
Austere
One
the senses
tion,
takes
IS
his
is
moved even by
(the
seeker)
seemg
Atman, with
is
Atman,
rejoices in the
Atman,
that which
by the intellect, but beyond the range of the senses, this, which hes beyond whatever is perishable and imp>enshable, IS known as the peerless Aksara, (the Paramaksara) All beings are perishable. The Sutratman is known as
the Imperishable.
IS
imperishable.
That
is
non-conjecturable and
side,
incomprehensible and extremely flawless the prop of all beings has no support is npn-ailing;
indivisible,
;
;
has no sanction
is
beyond the range of perception is non-gross, atomless and non-dimumtive is lengthless, originless and wasteformless that has less IS soundless, intangible and
;
;
neither
eyes,
47
nor
ears,
nor name
is
all-knowing,
370
and standing in the hearts of all is capable of being well comprehended, by (following) the import of the instructions of the Guru and not capable
all-reaching, tranquil
;
of being
comprehended even with difficulty, by those not endowed with a (sound) mind is digit-less, quality-less, tranquil, changeless, and independent (of everything
;
else
;)
is
IS
;
smearless
in
need of protec(11-21)
tion
same
and
That luminary
of luminaries, which
is
established
which is released from existence and non-existence, which is within the range of fancy alone, that supreme truth can be attained by means of
at the edge of darkness,
Here-
Brahman, fancy alone is the cause, even as fancy the cause for men to become embodied again. When
contemplates over a particular subject, his mind
in
man
The mind
of one
who contemplates on me
m me
alone,
this
or -the unqualified
be, as
" In
Thus.
THE YOGA-S'IKHOPANl^AD
371
CHAPTER
IV
Owing
Even
to the
Consciousness, no difference
as in a rope, there
attached (to
it)
wherever.
is
understood.
aspect of a snake in a
trice,
even
so,
it is
the supreme
phenomenal world,
jjersists.
(so
long as ignorance of
real
its
real
nature
The moment
the
knowledge of the
Atman dawns,
ousness alone).
372
alone
is
Even
in
an
made
of
it,
so
the
Brahmanhood Brahman.
the
be, of
what
generated out of
(3-7)
soul
We
Even
it
Function
world
has
though
is fit
this
been experienced
in
of
them
repose in
either of them.
Guija-s,
He
and this
(entity),
THE YOGA-S'IKHOPANIAD
which
IS
373
eternal,
is
Even
earth,
and the
(ap-
when
looked at
of " pot "
of
name name
in
would bear significance in earth, the ear-ornament in gold, the reputation of silver
even so the significance of the
the
pearl-oyster,
Parmatman.
in
Even as
there
is
the
mirage)
a desert,
manhood
is
in the
Atman
city ot the
Gandharva-s
two Moonb in the firmament, even so does the basis Even as it is of the phenomenal world on Truth. water alone, that is \erily suggested by the waves, large
of
and small, even as with the name of the pot, the earth, and with the name of the piece of cloth, the threads
(composmg
it),
name
Brahman
alone.
(10-18)
Thk Extreme Improbability of the Phenomenal World Apart from the Brahman
Even
as there
in
.the
is
as there
is
no son of a
sterile
woman, even
is
no water
is
in
no
tree
ethenal
there
world
When
is
374
(of
made) forcibly manifests itself even so, when the phenomenal world is closely scrutinized, the
effulgent
Brahman
alone manifests
itself.
(18-20)
the Atman,
am
always pure.
It
(the
Atman)
rope
always
has
appears
a
to
be impure.
Even
as
the
always
man
and the man of ignorance, even as the pot is made of earth, even so the body also is a form of consciousness.
The
only
made
in
vain
is
is
determined
even
by the fool
to be of the character of a
snake and a
silver,
pearl-oyster
be of the character of
the
Atman
is
considered
Even as
mirage
to
wood
and (anything) made of iron to be of the character of a sword, even so, one sees
virtue of the influence of ignorance, the
embodied
(20-24)
state
m the
Stman.
Thus.
THE yOGA-S'IKHOPANI?AD
375
CHAPTER V
Once
profound
again,
secret,
shaJ] relate
is
which
of the
mind
methods of
it,
practice)
provided with
V'eda-s,
body
is
The
situated
genitals.
Mtiladhara, which
is
triangular h\ shape,
is
That
;
form
air
of Jiva
wherein
established
the exquisite
has
its
origin
whence
whenqe the
376
Bindu takes its origin whence is generated the NSda whence is produced the Haipsa whence is produced
;
the
(introspecting)
mind.
This
is
verily
the
Pitha
of
known
desire.
(is
as
fruits
six corners
situated)
known
is
as Svadhisthana.
In
the
region
of
navel
Mani-pura plexus.
as Purna-gin,
is
In the
petals.
'
heart
is is
This
known
situated,
known
Jalamdhara,
Lord
gods
'
The
is.
superior
plexus,
known
as Ajfla,
(is
Over (this) established the great Pitha, known as Uddiyana Earth, to begin with, is four-spoked and Brahman is its presiding deity. Water is of the aspect of the halfmoon and Visnu is its presiding deity. Fire is the triangular region and Rudra is its presiding deity. The form of Vayu is six-spoked and Sarpkarsa is its prethe middle of
the eyebrows.
siding deity.
deity
is
The
region of Ether
is
circular
S'ri
NSiayana.
The
region of the
middle of the eyebrows, they know, to be of the fotm This, the seat of S'aipbhu, O Brahman, of the N5da.
has already been described unto you.
(5-16)
NXdi'-cakra
shall relate
of the
plexus of the
N5di-s.
Standing
in
the
THE YOGA-s'IKHOPANIAD
triangle of the
digit-lengths.
half-split
377
of twelve
Mul3dhara
is
is
the
SusumQl
bamboo
at the root,
known
as the Brahma-na4l-
and the Pmgala, which are situated on either interwoven with the Vilambmi, reach the Vital air of the form of gold interior of the Na4ika. flows through the Ida in the left. Assuming the
side of her,
The
I^
(it)
The
Natjll
known
as the Vilambinl
is
There have originated the Nadl-s, which ramify crosswise, upwards and downwards. Thai IS known as the plexus of the navel and is placed like the egg of a hen. Therefrom proceed the Gaipdhari and the Hasti-jihva to the two eves; the Pusa and the Alambusa reach the two ears therefrom
distinctly placed in the navel.
;
named
middle of the
eyebrows
of four kinds
tongue
that
Na^I, which
is
called
the
a minute, produces
;
sneezing and
the nose
with phlegm
that Ns4l,
which originates from the hollow of the throat, known as the S'ankhini, goes with face downward and bnnging
the
fills
(it)
in
the
crest.
Nk'^l-s going
with faces
downward
the
Kuhu
;
discharge of semen.
ME4l-cakra.
(16:27)
Hence
U
listen to the
48
378
The Body of the Brahman, of the Threefold Character of Bindu, Agni and Soma
The body
is
of the
Brahman
is
of three kinds
the
the
is
IS
one one
The gross one Bmdu of the character of semen. The subtle The transcendent of the form of the five fires. The of the Moon. character of the said to be
and the transcendent.
is
eternal witness
(28-29)
Fruit Thereof
That Kalagni, which
fire),
is
its
origin,
is
in
the
body.
That Badabagni
in
in
its
place in
The
of
The
taking
its
ongm
seat
vital
of the earth
and has
has
its
its
from which
seat
warmth
diflfused.
is
The
fire
that
mid-ethenal rigions
form of the Sun, abides in the region of the navel. This Sub showers poison (downwards) and streams nectar in
the upward direction.
of the palate,
The Moon standing at the root showers nectar in the downward direction.
clear crystal, has
its
abode
THE YOGA-S'IKHOPANIgAD
in
379
known as the subtle form of the radiant Maha-visnu. That intelligent (Yogm), who conceives of these five fires by means of his intellect, whatever is eaten and drunk by him,
the
That
is
There
is
no doubt about
it.
(29-35)
mam
(36, 37)
He should i>erforni
in
the
the navel
so,
doing
power,
and in the middle of the organ of sex. By he moves flying upwards. In virtue of that
the seat of UcJ^iySna.
little.
(it is)
the throat a
This
is
mind and
Bandha (known as) the Khe-cari MudrS. The tongue moving in the reverse direction enters the
The
Mudi?.
When
380
uvula
not
IS
fall
over the
pro-
He who knows
in
the Sahasrara
space at the front and
rear,
in the ethenal
the Sahasrara
o^i
tfe%\OT\
xVie c\\2LtacteT oi
Uddiyana,
which
IS
Yogm)
in
the
middle of the
the
will
lotus,
Moon, and always streammg forth nectar (Then) break away the knot of the heart, all doubts Aanish,
the (previous)
up,
Karma
(of the
Yogm)
will
become spent
(43-45)
when
(the
Brahman), what
is this
is
shoie as well as
seen.
oi
the
relate, O Lord of the gods the Siddhi easy the expedient and of attaining it, (to be adopted) by those who have conquered their senses, attained quiescence, and conquered their breath and their
Now
shall
'
mind.
The
O Brahman
in
the
NSda
is
THE YOGA-S'IKHOPANISAD
the cause of clairaudience.
381
By
is
resting the
mind
m the
attain clairvoyance.
The
nvetting of
mind on
(one)
to the
of another is
what
enables
to
enter other
bodies.
One
should
conceive of nectar
effects
of hunger,
thirst
nether world
his
is
attained.
Dharana of
the
mind over
fire,
vanquished by water.
mind over
one
Should
rest
mind
on
Air,
there
will
be
Should
will
like.
and the
he
ot the V'lraj,
will attain
power
oi
Fixing the
mind on
the lour-taced
Biahman, he
all
will
become the
By
form of Indra, he
will
enjoy
mind
all
on
Naraya^ia,
the
he
Narayana.
attain
Fixing
success.
mmd
on V5su-deva, he
In whichever
who has accomplished Yoga and conquered shapes his desires, in the same manner he
382
mmd
IS
The Guru is Brahman the Guru is Visnu the Guru is always the Lord Acyuta greater than the Guru One there is no one whatsoever m all the three worlds. should worship with extreme devotion (the Guru), who imparts divine wisdom, who is the spiritual guide, who
,
; ;
IS
the
Supreme Lord
of
(himself)
the
fruit
knowledge.
Is'vara.
Even
as the Is'vara, so
the (juru.
He
should
There is no difference between these two. One should not engage in debate, on equality of status with the Guru anywhere. With devotion, one should conceive m his mind of the identical character of the Guru, God and the Atman.
be adored with great devotion.
(56-59)
To
profound
little
that
man
of
great
intellect
who knows
is
the
.secret,
not even a
unknown
Neither
on any account.
the yoga-s'ikhopanlad
383
person, dhce he
comes
to realize
Thus
(62)
CHAPTER
VI
S'AKTI
me,
Parames'vara
'
the
method
of
which
may be
it,
shall
for cultivating
method
to be adopted therefor
and the fruit following from listening to it, O Hiranyagarbha After attentively listening to it, d cultivate
!
it
My
the nectar
Unmani
state of the
of the character of
Supreme Consciousness."
384
A hundred and
Of
these,
one goes
that,
Going
others
through
The
known
Among these, (one) and one Nadi-s Para. Free from contamination and
the
is
as the
of the
form of
The Brahman, the Susumna lo^ stands to the left and the Pingala to the right. He who Between these two is that exquisite seat knows that is the knower of the Veda One should
reposes in the Para.
and causing
part
of
it
to
become one
is
of
lengthened breath
by stages.
Up
is
to the
is
said, there
the
Brahma-nadl
At the end
(of
the
vertebral
is
which
called the
Brahma(4-9)
nadl by sages.
(Nadi-s) reaching
all
and
spreading
all
that (Sus-
umpa).
Along
Fire
course
are
placed
as
the
Sun, the
Moon,
of
and Parames'vara,
the
also
the groups
(five)
Elements,
cardinal
points,
places of
THE YOGA-S'IKHOPANIAD
385
Mantra-s (mystic formulas), the Purapa-s, the Guna-s (Rhythm, Mobility and Inertia), all these, in all directions,
their
seed,
the
vital
airs,
their witnesses.
in
The Susumna
a veritable universe
established
(the
Susumna) which
of
all
is,
so
its
to
say,
the inmost
Atman
its
beings.
It
has
root upwards
and
where through the path of the vital air. There are Seventy-two thousand Nadl-s, which, being full of
holes,
all
paths.
What
cross below
all
by the Kundalinl.
S'akti
knowledge of
higher up, by
means of
air.
Susumna
and making
it,
(he)
should restrain
it
human
body
there
NSdl-s.
49
386
S'arpbhu, while the remaining others are of no value. When " Hrim ", which is the exquisite Bliss (of
the Is'vara-tattva)
is
established at
mind, breath
and the
like).
By
that stage, where are the Turya and the Turya-turya, (aiming at which) he should utter the Para S'akti,
(Pranava
of
sixteen
crevice of the
Brahman
(the
Should there be
of
the
(thereafter)
Bhramara-srsti,
occurrence
progeny of
fickle-
ness,
this is the
is
mind
no scope
such functions
in
in
down from
up being deluded by attachment to the objects of worldly desires, (by flatly denying them, as they are
the cause of his rum).
(16-19)
see the
lamp
of the
men, which
is
reached (by the various functions of the senses), and (yet) devoid of being so reached (and not reached). I
salute
the
Hamsa
of the form
of.
the Paramatman.
THE YOGA-S'1KHOPANIAD
Of
in
387
what
is
the
mind
that
is
m the
when
that
mmd
meets with
(20-21)
dissolution, that
is
AND OTHERS
IN
THE AdHARA-
Bkahman
Some
say that the Adhara
is
(where) the
Susumna
As, from
Hence by
kinds of effort
Adhara).
When
is
the Adhara-(Kundalini)
dor-
overtaken by sleep.
is
When
all
the the
power inherent
reaches what
alone,
of
his
(in
the Kundalini)
roused,
He who knows the Adhara, is beyond darkness. By knowing that nd of all sins. When the Guru is pleased
then
AdhSra
will
S'ruti,
Attainable from
")
seeker) seeks
He
and
some
388
.the
Sdhara, even the body shakes by restraining the the Adhara, the Yogin dances for all time vital air
nothing
The Sdhara,
alone).
(the
prime cause)
is
Brahman)
the
Adhara
all
(the
Brahman
deities.
Hence
(one) should
In
By
man
is
deprived of
all
his sins.
consciousness), as well as
By
bursting through
the
it
one
is
liberated
in
from
bondage of worldly-minded-ness.
the
the
hmd
Adhara (in the Susumna) are the Sun and the Moon. Should they be constant, there stands the Lord of the Universe, by meditating on
part of
{the Yogin) attains
whom
man.
communion with
the Brah(22-32)
By Meditating on the Fokms of the Deities, Brahman and Others in the Plexuses,
is'flffected the entrance into the
Brahma-randhra
In the hind pari of -the Adhara, there stands the
form of the deity, symbolically. (In this manner, the vot^iries should meditate on the appropriate deity.
THE YOGA-sTKHOPANIgAD
gracing the plexuses).
389
SusumnS
PiAgala
Na^i), (at
first)
the left
and
right (Ida
and
Na^l-s)
and
(thereafter),
forcibly
bursting
m their
Moon and
Susumna, the Sahasrara, which is resplendent with the Turya and the Turiyatita and seek repose therein. Those who enter the Brahma-randhra (thus) attain the
highest state.
(33-34)
Liberation of one
Whose
Dissolved
in
the Brahma-randhra
(the vital
air)
When
santly
the
Haqisa
in
springs
downinces-
the Susumna,
vital
air
when one
revolve
Prana
to
the
Susumna, by entrance into the Susumria, the Sun and the Moon will get dissolved. He who knows the state of equipoise at that stage, he is When, in the Susumna, the the real knower of Yoga. current of one's mind is lost, when, m the Susumria, the Yogin takes his stand for even a single minute, when, in the SusumpS, the Yogin has (full) command for half a minute, when, in the Susumpa, the Yogin holds fast, as salt in water, when, in the Susum^, the Yogis
the
IS
lost,
as milk
m water
all
doubts
390
The Greatness of
Bathing
in
Su^umi^iS-Yoga
Ganges and the Ocean and worshipping the Mani-karnika (at Benares), do not deserve even one-sixteenth of (the merit due to) the investiThere is gation of the middle Nadl ( the Susumna).
the
S'rl-sraila, for
one
who
and
having
sight
of
the
Thousands of horse-sacnfices and hundreds of Vaja-peya-s do not deserve even a sixteenth of (the merit due to) Yoga attained by meditating on the
Susumria).
Susumria.
is
nd
of
all
Whichever man discourses on the Susumria sins and will attain eternal Bliss. The
is
Susumiria alone
Susumria alone
is
the
most
efficacious
prayer.
Susumria alone
is
is
Susumria alone
The vanouakinds
to)
Yoga
(41-46)
that great
place,
the
Brahma-randhra, ever
Supreme Consciousness,
THE YOGA-s'IKHOPANIgAD
391
MSya
S'akti
in the
middle of
S'akti, of the
form of form of
Nada
(Sound)
in
the hind
part of the
forehead
Bindu
(of the
the mind).
Bmdu
Jivatman
(he
(either)
abides)
in
gross form
(of
the middle
Sahasrara).
[Should
he
move
either
of
them,
The Manner of Ham.sa Prayer by the Jiva, when l'ndkk the control of the vltal airs
The
(vital
Jlva,
airs),
leaps
is
not
seen to
move
Even
by the forearm goes onwards, even so the Jlva impelled by the Prapa and Apana (vital airs) does not rest. The Apana draws the Prana and the PrSna likewise draws the Apana. With the sound of " Ha " It goes out and with the sound of " Sa " it
as a ball thrown enters again.
The
" Harpsa,
"
Haipsa "
thus.
The
Jlva
knowing
this
becomes the imperishable (Brahman), (by conceiving, I am the imperishable," and simultaneously with the dawning of such knowledge becomes the Brahman). He J who knows this is the real knower of Yoga. (5 -54)
392
its
place above
He who knows
that (power),
is
leads to liberation.
Should
as in the case
(55)
The
(In
whose Matra-s
these
the
Fire,
is
and
Suvar,
(three) (three)
worlds
the
Sun and
radiance
deities, that
tianscendent
(the
Pranava)
Om.
Wherein,
(Brahman, Visnu and Rudra), the three worlds and Suvar), the three Svara-s (Hrasva, Bhuvar (Bhur, Dirgha and Pluta), the three Veda-s (Re, Yajus and
Saman), take their stand, that transcendent radiance IS (the Pranava) Om. (56, 57)
Bondage and Liberation, the Results of the Mobility and Immobility of the Mind
When
the
minded-ness.
mind moves, (that) is known as worldlyThe motionless state (of the mind) is
THE YOGA-sTKHOPANIgAD
!
393
known as Liberation. Hence, O Brahman one should make the mind steady with supreme wisdom. The mind is the cause of all the ends and aims of life. While It persists, the three worlds (exist). When that IS dissolved, the world vanishes. That should be treated
with great endeavour.
(58, 59)
By Constantly Dwelling on the Thought THAT THE MiND DOES NOT ExiST ApAKT
FROM One's
Own
COULD BE Attained
I
am
the
the
mmd
in
am
the
mind which
I
faces
directions.
am
the mind,
(Brahman) is The mind (endowed with the not the mind alone. qualities of Mobility and Inertia) is turned into actions The mind is smeared with sinful actions. (of all kinds) Should there be the mind, one can reach ecstasy, when
all
am
Atman
the transcendent
When,
by looking with a
state),
mmd
(full
on a mind
false),
will verily
Para-Brahman
Looking
U
at the
(rather)
rarely.
The knower
mind with the mind, one should always remember the final ecstasy. Looking at the mind jvith
30
394
Yoga
ever.
Lookmg
(the
"),
at the
mmd
I
pon him
in
Brahman dawns conviction (even as, when taught by the Guru " thou
the
I
am
am am
That
thou art
" arises).
When
That, which
Jyotis, that
fiaika-rasa,
is
the
is
which
and what
beyond,
vtz.,
the Avikalpa,
all
that
IS
Brahman.
(60-66)
The
One
ligence
laughs,
rejoices,
plays with
affection
and
and
care,
is
alj
quarters,
quarrels,
reflects,
when
when
the
filled
with
lust,
enjoys
(inter-
One
body the mind takes delight in sensual pleasure with the aid of memory. In whichevcF part of the body the vital air abides, therein will
in
the
mmd
surely abide.
to
The mind
vital air
is
said to be the
eyes, to be
fire.
he the
and the
t'he
Nada and
the
THE YOGA-8'IKHOPANISAD
KalS,
395
Brahman having
!
man and
Is'vara (respectively).
the
By
previous
closely
applymg one's
air
and
the Mind,
Lotus-born
m (the
Brahman) devoid of all attachment. What is the Nada, that IS the Bindu and that again is the mind, so it has been said. The Nada, the Bindu and the mind, by the The mind alone, as three should oneness be attained. also the Bindu, is the cause of all creation and susBy the mind is the Bindu produced, even as tenance.
milk, which
is
(71-73)
to
know
the
(in
mind
region
It,
Having entered
after
drawing
in the vital
air,
he should similarly
place (the
mind and
vital air)
higher up.
He
should
Bmdu,
so also the
396
Without Practice
no
Dawning of Knowledge
Even as the fire dwelling in the interior of the S'aml wood will not rise up without churning, so also without the practice of Yoga, the lamp of knowledge Even as a lamp placed inside a pot will not (glow). does not at all shine outside, but when the pot is One's broken, the flame of the lamp manifests itself. and is ot to be a pot the the (same) body IS said Jiva
state (as the
Atman).
When
(the ignorance
encompas-
dawning of knowledge frorrt) the Guru's precept, knowledge of the Brahman manifests itself. Having approached the Guru, who holds the rudder and holding on firmly to his precepts (serving) as a boat, with the power derived from the practice of Yoga and the impressions left by
sing both
is)
(Yogin-s possessed
the grace
Brahman, through
THE VARAHOPANISAD
[This Upanisad, which
the 108 Upanisad-s
is
the Ninety-eighth
among
and forms part of the Krsna-yajurveda, gives an exposition of Jfiana-yoga, after deahng with the Nmety-six eternal verities and closes with a description of the Brahman, which has no counterpart and the Turya-turya, the impiort of the Pranava.]
CHAPTER
the sage).
(Having done so, desirous of bestowing the fruit of the penance on the sage), the Lord said thus, " Arise, arise, choose the boon (of thy heart)." (In
response to the words of the Lord) the sage stood up and having made obeisance to Him, replied thus "
:
Lord,
do
not,
even
in
my
398
men
and
All
all
the
Veda-s,
S'astra-s,
Itih5sa-s
Purana-s,
Brahman
is
as the foremost,
all
these say
form.
vidya,
Hence, pray explain (unto me) the Brahmawhich expounds thy form," Thus quoth he. it so " said the Lord of the form of the porpoise
:
"Be
"
some
Brahman) need
(eternal
(for
their
exposition)
twenty-four
Tattva-s
verities)
shall relate
them
order.
Pray
listen
with an
(1)
attentive mind."
the integument,
the senses of
mind (of volitions), the intellect, consciousness and the (thinking) mind, these four,
are five
;
the
these
Brahman know
as
the twenty(2-4)
; ; ;
THE VARXHOPANI5AD
all
399
the subtle
and the
sages
men know
;
and
and sleeping
these
know
Tattva-s.
The
Along
existence,
Ninety-six Tattva-s
the
aforesaid
:
with
Tattva-clusters,
one
:
coming mto being, growth, ripeness, decay and destruction, these (wise men) know as the six
,
varieties of existence
hunger,
thirst,
sorrow, delusion,
the six Urmi-s
shall presently
these are
;
known as
I
(human
relate
infirmities)
flesh, fat,
;
marrow
anger,
be the sheaths)
lust,
and spite, these are the six enemies Vib'va, Taijasa, and Prajfia, the three Jlva-s Rhythm, Mobility and Inertia, the three Guna-s previously commenced, prospective, and accrued, these are known as the triad of Karma-s. Speech, grasping, going, evacuation and pleasure (constituting) the five
greed, delusion, infatuation
; ;
delight,
indifference, thse
four
t|!e
points,
VSyu-s,
the
Sun,
Varima,
As'vin-s,
Moon, the
All-witness
;
of Ninety-six Tattva-s.
400
me
who am
subject to no ailments
and stand
to
divergmg
me
their
(15, 16)
who
have
whichever stage of
they
may
;
delight
whether (such a one has his head) with matted hair, or close-shaven or with a tuft, is venly released there is
no doubt about it. [The ninety-six Tattva-s recognized by the S5mkhya-s are included in the thirty-six Tattva-s recognized by the S'aiva-s, which again are
included
in
the
twenty-four
Tattva-s
exclusively
inclu-
ded in Stman, which MayS again being of the form of nonexistence, which has no correlative, there remains only the Brahman, which has no correlative. This is the essence oi the conclusion arrived at by all the systems
of
Vedanta!] Thus.
(17)
thevarXhopaniad
401
chapter
The
great
ii
name
of
^bhu
(asked) the
:
(thus)
" O
me
Being asked thus, the Lord, the breaker of the misery of his devotees, said (as " The four-fold means, such as detachment follows) and others arise m the case of men out of practising the line of conduct appropriate to one's own Varna (caste) and Ss^rama (stage in life), from severe penance and propitiating the Guru (they are :) the capacity to distinguish between what is eternal (the Brahman) and what is ephemeral, (every thing other than the Brahman) and detachment towards what is of this world, (such as flower, perfume and women) and what is of the other, (such as enjoyment of celestial happiness and the like). The desire
:
;
for liberation
is
ment
of
the
six
tranquillity
and
others,
(self-control,
continence,
forbearance,
sincerity
and
abstract meditation.)
perly.
One
is
[Tranquillity
is
is
self-control
the the
continence
renunciation
sincerity
of all
action
for-
bearance
scriptural
is
other
pairs of opposites
text,
is
as well
is
Guru
(1-4)
abstract
meditation
the
one-pointedness of the
mind.] U31
402
Having thus become one, who has conquered his senses, and given up in all things the sense of " mineness," he should cultivate the sense of " I-ness " in me,
the
all-witnessing
supreme
state,
consciousness.
Having
in
attained the
human
with great
difficulty,
that
BrShmana
human
that
(of
a mendicant, distinctly symbolical) of the great Lord Visnu, if (the Yogin-mendicant) does not know the form, which is beyond the pale of the
and
Bliss,
^
liberated
The Form
"
I
alone
am
all
Bliss,
(the
innermost
else,
not at
is
That great
What me is not dear (to me) that which is intended for me is dear of its own accord. Let me not be nonexistent, for the reason that I am the object of affection." " Let me exist always." He who sees thus, he am I, the Visiju, O foremost
verily
abundance
is
of gages!
^7.9)
THE VARlHOPANlgAD
40^
statement, "
am
How
Stman
that mani-
come
of
to
own accord ? Those who, out of conviction, know of the self-manifest (Brahman), that does
else,
supreme wisdom
this is
my
The
MSyX and
its
Progeny
is full
by
itself,
the
and others do
(By nature) I am entirely opposed to them. That which is of the form of the intense darkness of ignorance and is of the
nor does the
Maya
exist.
character of
Karma
(action),
all
Dharma
(line of
conduct)
and the
like,
does not at
is self-
who
am
man ifest.
(11-13)
the Brahman
Xtman, the All-witness, which IS devoid of Vaqja (classification) and As'rama (diflferentiation into stages), as of the form of the Brahman, becomes the Brahman of his own accord. Looking
Whoever
sees the
404
form, which
is
Knowledge (of the kmd), whereby one looks upon the body as the Atman, is an obstacle to the right understandmg of He whose (the nature of) the body, as of the Atman,
the Vedanta, one gets released at once.
knowledge rests on the Atman alone, attains liberation (13-16) even without seeking,
For the Knower of the Atman, there Bondage Resulting from Karma
That which edge, Bliss and
is
is
no
Knowl-
away from darkness. How can one be bound by Karma, when he has seen the Bliss of the Brahman, the witness of
Fullness, (stands furthest)
the threefold existence, characterized by Truth, Knowlthe real significance borne by the application of the words " Thou " and " I ", (e.g., of the scriptural texts, " That thou art ", "I am the
edge, Bliss
and the
like,
all faults
(and hence)
(16-18)
of
knowledge
(of
is
and
Bliss.
The eye
THE varXhopani$ad
man) does not
(of the
405
Sun
Brahman), even as a blind man (does not see the lustrous Sun of the phenomenal world). That Brahman, which has Truth and Wisdom as its characteristics, IS Wisdom alone. It is only by knowing the Brahman thus, a mortal becomes immortal. Having known the real form of one's own Atman, that Bliss of the Brahman, the non-dual, that is devoid of qualities, that is Truth and palpable Consciousness, (one) does not scent danger from any quarter whatsoever. The stand taken by knowers of the Brahman
IS
as follows
(There
is
exists) the
Brahman
alone act-
ually,
which
full,
eternal,
and which
exists.
filled
full
imperishable
Bliss
is,
and
to
nought else
wise man,
is
an
Ignorant man,
it is
To
a blind
it is
man
the world
dark, while to
men
of clear vision
bright. (18-23)
Liberation,
the Stman
me, of the
When
form of the porpoise, the endless Existence, Consciousness and Bliss, there will be the dual-less existence.
(While
mortals,
so),
?
what
(therefrom)
is
bondage and who will be liberated The form of the Atman, for all embodied
is
The
be looked
upon as a
pot.
406
things, static
and dynamic, which shines as something other than one's own Xtman, as consisting of one's own Stman alone, assume the mental attitude, " I am
that (Atman)
real
".
One
enjoys, oi his
own
accord, the
There
is
nothing separately
of the
sees
knowledge
is
of the
what
at all see
(m
always.
kinds),
He
is in
no way bound by
owing to (his) knowledge of knows (the Brahman) devoid of the body and the senses, who is the all-witness, the sole knowledge of the supreme
import, the essence of Bliss, the self-manifest, as of the
form of the Atman, all out of self-realization, he should be known as the man of fortitude. I am he. Do thou
likewise
become
that,
O Rbhu
Atman
is
verily (so),
knowledge,
all
is
he at
bound.
Concentration on the Brahman and the Stman FOR THE Removal of Bondage
He, who,
witnjess,
for a
who am
THE varXhopani^ad
on the form of the Atman,
Salutations to
is
407
all
liberated from
bondage.
me
all
alone,
inmost recess of
the
am
of the form of
I
inner-most
art,
consciousness.
Thou am
I,
verily.
Thou
indeed.
To
me and
also
to thee, of the
character
of
consciousness,
salutations
to
to
me, the
the
transcendent
auspicious.
Lord,
salutations
shall
?
I
thee,
What
I
What
shall
grasp
me
who
up
internal
own
self,
with his
Atman devoid
of all attachment,
me. He, who avoids the company of men, as if it were a snake, who (devoid of lust and possessed of detachment) looks upon a beautiful damsel as carrion, and upon sensual pleasures, which end in misery, as poison, that Parama-haipsa
he
undoubtedly
reaches
(becomes)
this
(.e.),
alone.
is
This
here
is is
the Truth.
This
I
is
the Truth.
What
said
the Truth.
;
Brahman
Announcement regarding Upavasa which Forms THE Means TO the Attainment of the Brahman
That abiding near (each other) of the JivStman and the ParamStman, that (alone) should be known as
"
408
What
in
Does
(39, 40)
TO JiVAN-MUKTI
"
There
is
the
Brahman
"
that
IS
am
the
Brahman
known
as direct percep-
At what time the Yogm knows his own Atman alone, commencing from that time, this (Yogin) becomes a Jivan-mukta. The firm conviction, " I (am) the Brahman," (when it arises), is the cause of liberation
to the high-souled ones.
(41-43)
Rule Relating to the Giving up of the Internal Anxiety about the Brahman
Two
liberation
bondage and
*'
"
mine
''
" (attitudes).
that)
less
is
mine " attitude, (by bound the created being and (by) the " mine-
What
is
the "
attitude
is
liberated.
Rbhu Giving up
!
the
^tman.
(43, 44)
the varahopani^ad
409
The world
mination
(likewise)
this,
is
outcome of deterof
alone.
The
manifestation
the
world
dependent on determination.
determination alone.
Give up
which
is
Approaching (me)
mine.
my glories,
absorbed
time.
thing)
(this
me, O sage of great intellect, spend thy Conceive that there is consciousness (in every
in in
this
life,
that
this
is
consciousness alone,
is)
made
I
ousness,
are
am
consciousness,
and that
all
these worlds
consciousness.
lessness,
Thought of
How
having the Holy Writ as its genesis, be affected by action of any kind, arising from the syntactical relations
(Kartr)
and the like, which is the offspring of Ignorance ? Giving up the state of the Anltman, remaining unaffected by the condition of the phenomenal world, with a singleness of purpose, do become absolutely intent on
V
52
410
most (core of everything). The Ether of the pot and the Ether pf the monastery are estabhshed in the great (ocean of) Ether. In the same manner, the Jiva and Is'a (Tattva-s) are formed out of the Ether of consciousness in me. That which does not exist before me,
the
Atman, and
been sung as
Maya by Brahma-vadm-s
(discoursers
on
When
Purified by
its
riddance,
am
Ether and of the character of sentience and nonsentience, assuming the form of the jTva, Is'vara and the
like.
the work of
Worldly
with
existence,
liberation
ending
the
the
work
of
the
Jiva.
(Practices)
commencing from
Is^vara.
vow
of Trt^ct{ke)ta
(these) are
based on delusion
(Schools of thought)
commencing
from Lokayata (rank materialism) and ending with the ^ipkhya (system of philosophy), are based on the delusion of the Jiva. Therefore should no thought be
directed t
Jiva
all
and
let
Is'a
towards the controversies relating to the by seekers after liberation. On the other
hand,
Brahman be
investi-
To what
extent
Brahman,
THE VARXH0PAMI$AD
41
in
Whence
this
is
?
whence happiness
world
(48-57)
within,
and
inferiority,
what would
result there-
from
Will a
man
perienced in a dream
men, when one's intellect seeks repose in ignorance. How can there be sleep for me in whom ignorance
and
Its
The
full-blown
known as
like.
The waking
state
is
am
The
traversing of
dream.
to
There
is
in
me who am
not given
(58-61)
sleep,
when
all is at
repose
and enveloped
vtz.,
enjoys what
Bliss.
of the
sublime
He who
on
he
412
alone
is
man
Brahman),
he
IS S'lva,
he
is
Han
knowmg
stages,
(62, 63)
the
all
worldly existence
is
what
is
a long-drawn dream,
;
a lengthening
delusion
nay,
(it
may
be characterized as)
air, for
a long time,
(and what
is
when he goes back to sleep, let him reflect on By the dissolution of one-ness of the Brahman.
(unreal)
result
is,
after
all,
of
(deeply engrossed in
assuming only
the
my
form
(t.e.,
Brahman
form
Existence,
-foes,
the six
internal
and
spite),
employed,
tranquillity,
self-control
Xtman
(64,
becomes
in ryt.
peerless
65)
THE varShopani$ad
413
Moon and
ousness
for
?
the
stars last.
What
difference whatever
to
The
it.
lifeless
and
Even
cause
so (the knower)
bodies.
is
When
by the fire of the knowledge of the innermost (Brahman), (knower) becomes bodiless, on account of his this being of the form of "not this" "not this". The" perception (of the illusory phenomenal world) as real, will die out (as a result of the knowledge dawning on
dispelled
one)
Brahman
alone
it).
and Tattva-Jfiana, clinches at the truth, that apart from the Brahman, MayS is nought and simultaneously
with such disillusionment, the three kinds of 'Karma
PrSrabdha and Agamin, along with the brood of impressions left by them, perish and the knower thereafter remains as the bodiless Brahman alone.]
Arjita,
[When
into
Vijfi[na
414
(such)
world
wisdom perishes whatever relates to the [Then everything other of Maya (Illusion).
than
his
the
Brahman
manifests
itself
as a
reflection,
Prarabdha-karma begins
to
joyment
Vijfiana
and
does
in
not
at
once
having
commenced
firmed
just
the present
further
incarnation.
ripens,
When
(the
(wisdom)
experience
still
through con-
into
Samyak-tattva-jfiana,
the
truth),
thorough
other
perception
the
of
then everything
than
form of
void.
is
Brahman, which had assumed the reflection, completely vanishes and becomes
(Illusion) in
also vanishes.]
With
in
Thus,
(these)
Maya
the
(Illusion)
relating to
denial
existence or
is
apart
mind
Truth.
By
on
THE VARAHOPANI^AD
415
Karma) recedes into the background. At the expiry of Srabdha (Karma commenced in this birth) will be
the riddance of the body.
All
Maya
manner.
When
is ",
are
of existence, the
Brahman.
uttered,
When
shines
forth,"
are
the entire
Universe
will
become
that
"
is
Brahman. Brahman.
essential
is
whatthree
The
first
Brahman. The two thereafter are the characteristics of the phenomenal world.") All water in a desert is the desert alone and only that. This triad of worlds is all consciousness alone, when investigated upon from the point of view of the Atman. Ignorance alone has association with the phenomenal
world (as
nowhere.
its
root-cause)
(so)
away from
(places,
Guru,
all
(revelling)
in
absolute
Brahman
aione.
its
am When
Moon
of Consciousness has
splend-
(6^74)
416
Even as
ness of the
rock-salt,
Yoga
(this
same quahty, even so, the oneAtman and the mind is attained through one-ness) is said to be what is Samadhi.
is
The
(vtz.,
very
difficult
indeed
the Brahman)
is
rarely attainable
;
the innate
unattainable
(all
these) without
The
in a
realiza-
of
the
Kundahnl-power roused
acquired
m
the
him,
(due
to
proficiency
by him
of
in
practice of
(or
Yoga, aided
by
his
the
Samyak-tattva-jfiana
and is knowledge and desire), doned completely (the three kinds of) Karma, (Arjita, Prarabdha and Agamin). Unsteadiness is the inherent
possessed of the
quality of quick-silver, as well as of the mind.
quick-silver has been
When
bound (has lost its fluidity) and the mind has been bound (has ceased to be fickle), what thei> cannot be successfully accomplished in this
mundane world ? When calcined with sulphur (quicksilver) drives away disease when dead, it causes (one) to life when bound (turned into a to be restored
;
it
the psychic
power of locomotion
THE VARAHOPANIgAD
IS is
417
The
Hence,
lord of the
vital
mind
final
is
the vital
air.
The
of the
air
is
dissolution
(the
Brahman). Brahman).
seek
asylum
in
that
lord
(the
(the
The
final
dissolution
of
Yogin-s
Brahman) lives (forever) actionless, changeless, bursting away from all volition and devoid of all (kinds Whatever is that dissolution, (the Brahof) gesture. man), which lies beyond the range of expression of speech and minds, is fit to be attained by the Atman. The Yogm, though mtent on paying regard to sensual pleasures (darting through his mmd), furnished with feather after feather, does not give up his sole aim of directly perceiving the Brahman, even as the femaledancer, though absorbed in the symphony of song, musical time, and instrument, does not lose sight of her principal aim of maintaining (the stable equilibrium oO the pot on her head. Giving up all wornes, witha composed mind, the Nada (the Brahman) alone
should be meditated upon, by one,
who
aspires to hold
(75-83)
Thus.
CHAPTER
III
418
Whatever is seen or heard of, that cannot be other than the Brahman. That one (entity) which is eternal, hallowed and emancipated, the indivisible Bliss, the non-dual, the endless Truth and
indivisible alone.
become.
am
of
am
am
among
manifestation
palpable
consciousness.
Even
as
float),
me.
Know
that
all is Bliss,
as
all
pletely obliterated.
Also know
of
the form of existence, as falsehood has altogether been It is the form of consciousness alone, obliterated.
which
is
possessed of reflection.
indivisible.
Hence
this
form of
and purity there is nought, nor the most accomplished Yogin, everything shines out more distinctly, as being filled
exist.
mine is do not
and returning,
Filth
understanding.
To
with consciousness.
(1-5)
Rule relating to Silence, the Means of the Attainment of the State of Remaining as
Consciousness Alone
Assume the
*'
Am
always of that
which
is
palpable Existence
and Consciousness,
devoid of
all
indivisible,
without a counterpart,
visibility,
without a double."
Assume the
attitude of Silence in
THE VAKIhOPANI^AD
the belief, "
I
419
\vliich
is
am
and pedigree, which is the prime-cause of this world of the eddy of Consciousness." Assume the
I
am
always that
devoid of
like,
non-dual,
indivisible
consciousness,
and the
(6-8)
my
is
existence.
What
it
This is assuming
all
kinds
which
eternal, as
always of mine.
The
is
dispelled at once
by the rays of the Sun. The very palpable darkness (of ignorance), which is the cause of the attachment to worldly existence (is dispelled) by the splendour of the
Sun
of Hari
and not
otherwise.
Man
is
entirely liberated
420
from his own
by (ever) remembering and worshipping my feet. Apart from the remembrance of my feet, there is nothmg whatever, which would bring
about the destruction of death and
(a
birth.
Even
as
man
with
he do likewise unto me, the creator of the Universe, whichever man would not be liberated from bondage (the delusion brought about by this unreal worldly existence)
?
(11-13)
Equality of All
in
own
it is
m
as,
So
also,
only
life.
in
my
presence that
in
Even
is
created by
Maya
even
so,
in
me
alone
is
While others are disposed to differentiate between the body of a Candala (out-cast), (the different orders of creation) from the animal down to the mineral, and the body of the Brahman, I am not (inclined to do) so. Even to one, who, out of delusion,
out of
(Illusion).
Maya
has
as before.
The
world,
outright
me
as before.
The world
is
neither the
body
THE VARjHOPANIgAD
mind
(of voJitions), nor the intellect,
421
like.
Neither
(is
it)
others)
is
am
the absolute
Brahman
alone, which
(14-19)
Even
face)
as,
(in
the sur-
Sun
is ruffled,
so also
Atman
verily
(brought about),
The
mind.
Alas
f
of worldly existence
is
due
to the
purify
is
it
with great
effort.
What
the
is
kind of faith
?
mind
the
Where are the treasures of kings ? Where Brahmana (the recipient of such gifts)? Where
worlds either (over which they held sway)?
the
in
are the
[
That quality oi
of Its
Atman whereby
the form of
to
all
it
mam/ests
Itself
own accord
any intermediate
means, knowers of the system of Vedaiita* speak of that, as the form of consciousness of the Self-manifest
(Brahman).]
return).
MS
of the Adyar
Library.
422
have (likewise) gone. Crores of Brahman-s (creators) have passed away. Kings have disappeared like dust. The misconception relating to the Stman (is due to the delusion of the mind) resulting from the demoniacal tendencies of even the knower (of the Atman), (which
will
demoniacal tendency
ignorant man), then his seeing the truth will bear no [For, says the S'ruti, " There remains not even fruit.
little
to be
his
duty and has been satiated with the nectar of knowledge. Should there be (the least), he is not the knower
of the truth."]
(20-24)
in
the Non-
discriminating knowledge.
their surging
up?
If
infent on picking
up the
be
acquire)
not liberated, ardently desires the several psychic powers and attains
through wealth, mystic formulas, appropriate action, auspicious time and stratagem. This is not within the range of the knower
best of sages,
(them),
of
the
Atman.
Stman
is
"
THE VARAHOPANI^D
in
423
satisfied
in
quest
of
the
Xttnan
alone.
Being
his
Stman, through his Stman, he does not run after the Avidya (of psychic powers). Whatever the ways of the world, (such as the quest after psychic powers, etc.) may be, (great men) know them only How can the knower of the as made of Avidya. Stman plunge mto them, havmg given up his
Avidya
?
auspicious
and
stratagem,
though capable of
bestowing psychic powers, are not, any of them, conducive to the attainment of the state of the Para-
matman.
gain
results
How
to
access
Atman,
for
in
develop)
the acquisition
of
psychic
mind
Thus.
(24-30)
CHAPTER
(i)
IV
BRAHMA^A
(of
Knowledge), Those
Then NidSgha asked of the Lord Rbhu " Pray relate (unto me) the description of Jivan-mukti Saying So be it ", quoth he, " Of the seven stages
:
**
424
(of
The
IS IS
is
stage
is
Investigation
the second.
the third. the fourth.
The attainment
Detachment
is
of the
Rhythmic
state
the
fifth.
The
(right)
is
the
is
the seventh."
(1-3)
"
"
and Others
make up
character of
',
'
',
'
',
and the
half-syllable.
The
"
"
Suksma
"
and Others
"
".
Vis'va
is in
the
that
(waking)
Prajfla of
"),
").
The
The
Turiya of that (waking) state is in the witness part The dreaming Vis'va is in the gross (of '" A ").
part of
IS
*'
".
The Taijasa
is
(dreaming) state
The
425
is
"
of "
the subtle
The sleeping Vis'va The Taijasa of that part (of " M ".) The
state
is
is
in
(sleeping) state is in
M ").
The Turiya
(of
of "
that
(sleeping)
M ").
is in
The
is
Prajfia
The Turiya
of
in the
(6-10)
The
in
Relation
The
"A "
form the
first,
stage.
'*
M"
the
quarters
is
seventh stage.
(11)
Jivan-muktats
Roaming among the first three stages, (one) becomes a seeker after liberation. Roaming through the. fourth, he becomes a knower of the Brahman. Roaming
through the
fifth
stage,
54
426
die
Brahman. Roaming through the sixth stage he becomes a more exalted knower of the Brahman. Wandering through the seventh stage he becomes the most exalted knower of the Brahman.
(h)
mantra
(of
Pointing
In
Knowledge)
relation
The
IS
first
stage of knowledge
;
virtuous desire
the second
is
investigation
the third
is
mind
;
the fourth
Rhythmic
(is
state
;
thereafter
what
named detachment
the
fifth)
Brahman)
is
the sixth
the seventh.
(1, 2)
Why
do
? I
am
people."
Such
is
desire
antecedent,
known
Pronenesi to
company
is
of
what
known ment to
as investigation.
THE varXhopani^ad
called functioning with the attenuated mind.
427
When
mind takes its stand on the pure Xtman possessed Rhythmic quality, owing to the practice of the three stages (above-mentioned) and the cessation of its
the
of the
is
state.
That
the
wherein
Rhythm
(of
ment, as the
stages,
IS
named detachment.
the perception (of the
The
known
from
man),
is
Brahman)
for
resulting
mmd),
(experienced) in
Brahman), due to the intense delight one's own Atman, as a result of the
That should be
known
there
is
the conception
state
in
the
in
The
known
as
stages with
and without
distinctions,
In
428
what manner one comes to know of this world, through his intellect, (in that manner) the world is seen during
the waking state.
istence)
When
non-dual (ex-
(Then) there will remain but the supreme Existence (the Brahman), O Nidagha, be convinced about that.
fifth stage,
all
known
as the state of
Although
is
ever
contact with
mmd),
still
overcome with
sleep.
fatigue,
Practising
effectively
stage,
with his
previous
impressions
ancient and
is
obliterated,
the
seventh stage,
is
which
is
known
is
as secret sleep
reached
to the form of the Supreme Existence (the Brahman), nor the " I-mindedness ", nor the " Not-I-mindedness."
He
man.
(11-17)
ethe^ial space
empty pot immersed in (the ocean of) empty mside and empty outside, evefl
THE varXhopani$ad
as a pot
is
429
full of
water,
full
full
inside
and
become (reduced to the position of the mind), that grasps. Giving up all conceptions, be composed entirely of what remains. Giving up the seer, seeing and what is seen, along with their impressions (on the mind), seek shelter in the Atman, the first that
the mind), nor
IS
(18-20)
Description of a Jivan-mukta
He, who, though engrossed in the ways of the world, has his mind (which pervades his body as
ether),
the
Brahman
or cease
in its
he
set,
is
said to be a Jivan-mukta.
He
IS
said to be a Jivan-mukta,
rise,
does not
same).
nor
is
in
whose condition
as
it
He who
is
devoid of impressions, he
in
is
known
as a Jivan-mukta.
has a
known as
Jivan-mukta.
aflfected
by ego,
known as
430
a Jivan-mukta.
whom
who does
from the world, who is released from joy, anger and He, who, though fear, is known as a Jivan-mukta.
indulging
in
all
the
snare-like
objects
of sensual
pleasure, yet remains cool, who fully devotes himself to matters relating to the
Paramatman,
taking
is
known
as a
Jivan-mukta.
heart, he
is
When
one,
known as a Jivan-mukta. He, whose mind not agitated and who takes his rest when remaining
most hallowed
all
in that
devoid of
mental functioning,
known
I,
as a Jivanhe,
mukta.
He,
whose mind
this
world,
who
is
is
known as a
Jivan(21-30)
mukta.
Do
(in
Brahman
and devoid of all concern, through the path indicated by the Acarya and the S^astra. The Guru is S'iva, the Veda is S'lva, the deity is S'lva, the Lord is S'lva, I
am
S'iva,
all
is
S'iva,
is
nought.
Knowing him alone aright, the courageous BrShmacia should acquire wisdom and not merely memorize a
THE VARXHOPANI^AD
large
431
number
of words.
That
will
be
The
He who
who adopts
the
no (other
pursue
Those
that
with
Those who ever pursue Vama-deva, after dying and being born
thought.
Of
S'uka and
said to be
Vama-deva
is
The
known
to
SamSdhi
(ecstatic state)
Samadhi
from
texts, or directly
the
mouth of the
Not
this,
432
attenuatiori
pam and
is
born again
in a great
family and
who
Yoga once
impression
liberation
and
resorted
to
during various
is
who
by the
whose
intellect, limited
by
?
direction of the
Truth
range
that
from
all
sms.
All,
Brahman, are (m virtue of the greatness of his religious merit), that very moment, released from sins, accumulated through crores of previous incarnations.
(43, 44)
THE VARXH0PA^I?AP
433
CHAPTER V
Knowledge of the Body Essential for the Aspirant after Yoga
Then,
relate
Nidagha asked
this
Lord ^bhu,
to
"
Pray
unto
me
the
rule
it
relating
the practice of
i
Yoga."
IS
Saying "
Be
The body
with
five
made up
is
and
is filled
is
regions.
What
of
hard
is
earthy.
What
will
of a fluid
fiery
nature
water.
is
Vital
warmth
be the
air.
element.
is
Motion
the characteristic of
Ether
struck
by
breaths,
Twenty-one- thousand
(5)
hundred.
Rule
When
of the
fiery
eleipent,
434
fade.
With
the
there will
be bodily tremour
daily.
With the wasting of the ethereal substance, there will be cessation of life altogether. In this manner, with the
wasting of the elements (constitutmg the body, the body
Hence, with a view to keeping up life, the sustenance of the elements should be attended to. (4-6)
wears away).
practice
its
oO
derives
name.
Lion of the elephant of death. The release from that depends upon the virility of the body. The Bandha of that description is difficult of accomplishment, (as it
cannot be easily performed at
fire
all
times).
When
is
the
in the
belly
is
disturbed, intense
pam
produced.
It
one who
urine.
(Food)
should be eaten,
by
little
(6-9)
as Laya,
middle (Ha^ha)
in order,
'
THE varXhopaniad
435
(the
means
to
attain
Thus
Laya, Mantra and Hatha. Of these the Yoga (known as Hatha, the foremost among them) is
three-fold,
made up
of eight subdivisions.
(10)
The Eight
Yama
Subdivisions of Yoga
then
(self-control),
Niyama
(observances),
(rarefac-
PranSyama
stability
similarly
Dharaira
(the
of
breath)
afterwards,
similarly
the
eighth will be
Samadhi
(II, 12)
truth,
non-stealth,
celibacy,
com-
rectitude,
forbearance,
firmness,
temperance
food,
and
cleanliness,
in
Niyama-s
thus,
sage of
(12-14)
great intellect
436
the VirS;
related
by the
among
(15, 16)
One should
and the
erect.
place the
left
body
(17)
This
PrSnayIma
(Puraka) in-filhng, (Kumbhaka) steadying, similarly
by means of one's own Nadi-s (air-tubes). Nadi IS spoken of (in the sequel).
Hence
the
(18)
Its
Limbs
beings
is
of
the character of
In
digit-lengths
it, two and two
(when
measured).
the
middle of
the anus,
said to be
digit-lengths
tlie
Nine digit-lengths
four digit-lengths
m width,
of the shape of
on
all
sides by fat,
THE VARlHOPANIgAD
437
The Plexus of
There alone
condition).
is
NXpi-s
held
(in its
normal
SusumrS leading to the Brahman. From the Susumna (branches out one spoke formed by) the Alambusa and the Kuhu Nadi-s
her face the orifice of the
abiding there.
the
In
of the
Susumna
is
the Pingala.
To
the
left
of the
Nadi known as the Ida. Thereafter the Hasti-jihva and then the Vis'vodari stand, the Nadi-s (named
above) standing in the spokes of the plexus, only in
the clock-wise order (from right to
left).
These twelve
of vital
airs.
Nadl-s
are
filled
verily
When
The
place corres-
cloth, is
known
as the
The
Jvalanti, the
Nada-rupini,
knqwn
as the
tliese four
are
The middle
of the orifice of
the
Brahman
In this
438
practitioner,
having
understood the
course of the
passage of the
in
less
his
heart and
in
the Dva-das^nta),
nectar.
be
and constricting
Apana) by means of the Pranava, one should expel (downwards the Prana vital air) by means of the S'ri-blja (S'rlip), Then
(the
up
own Atman
as the
(situated at the
and
immersion thereof
of
life)
in
the nectar.
This
IS
said to
(beguiling the
duration
life's
is
THE VARlHOPANIAD
of
fire
439
and branches veniy spring up. Whatever is uttered in the Jagati metre by him does not bring about evil consequences, nor do his actions produce
in water,
sprouts
untoward
results.
(33-36)
as means
in the
and
Jivana
humour (m
the Susumna, by
means
body
of
the
fire
the Prana vital air and the like therein), the Yogin's
would
become
robust.
He
should
constrict
simultaneously both
the
making the Apana rise mix with the Samana. Then should he conceive of his own Atman (at the junction of the Prana, Apana and Sam5na vital airs) as the S'ri of knowledge and
immersing it in the nectar, should commence Ithe performance of Kumbhaka, as much as his strength would permit, m the middle part of the (Susumi^) Then, out of the complete blending otthe Prapa door.
Prapa along with the UdSna), with a view to their ascent upward. This superior Yoga indicates in the body the way for the acquisition of special power (for the attainment of
(of the
the Brahma-lolfa).
(37-40)
440
Rule Relating to the Acquisition of the Knowledge of the Aura of the Body
Even
as a bridge constructed across a water-course
to the (free) fiow of water,
is
forms an obstruction
even
in
combination
supreme consciousness), permeating the body should always be well understood by Yogin-s, (as the Yoga of the conjunction of the Vital power with
dififerentiated
the
radiance
of
consciousness
serves
as a
bridge
(41)
is
Nut-shell
all
the Na<Ji-s.
By
(the
the Mula-bandha),
to
the
three
paths
(of
the
I^,
Pingala
(vtz.,
of the four paths) through which Siddha-s (accomplished Yogin-s) have reached their
the
Kuhu Susumna
NSfijil-s),
Causing
(anci
the
vital
Udana
^
vital
air
to
air
speedily,
THE VARXH0PAN1AD
Bandha causes
This
441
bandha as
in
well), this
obstfuction to
is
all
called the
Yoga
fire
moves upwards through the Susumna path and reaches the SahasrSra-cakra) and is also considered to be the Mula-bandha. Thus by the practice of Yoga, through this (Yoga in a nut-shell) alone, the three Bandha-s are
successfully accomplished.
(42-45)
the Practice
OF Samputa
Through day and night without break, Yama by Yama, whensoever, by this practice of Yoga, the vital air becomes equipped with practice. When vital air warmth increases, every day IS thus equipp>ed, vital When vital warmth increases, food and in the body. With the complete assimithe like gets easily digested.
lation
of
food,
is
there
is
When
chyle
body grow
then.
By
the growth of
knowledge increases
in the
body.
(With the extirpation of sins, there arises the knowledge of the nondifferentiated Brahman of the form " I am the Brahman ". Simultaneously with the dawning of such knowledge, the knower attains liberation). (46-49)
through crores of births also perish.
U
S6
442
is
situated
between the
triangular in shape.
That
is
Bindu, wherein
is
rise,
wherefrom
is
kindled
is
fire,
wherefrom
plified
is
am-
the
originates,
wherefrom the mind springs up. The six plexuses, such as the Muladhara and others, are said to be the
seats of
Energy.
is
Above the
the crest
is
The The
turn
The
Jiva
is in its
is
This world
composed
of the animate
and inanimate
orders of cieation, (the creatures of Maya), while the Atman that is manifest is devoid of variety. (The
seeker)
Even
though
in
the
three
Bandha-s, he
with his mind fixed on to the Truth, (the oneness of the innermost Brahman), that is
is
the
THE varShopani^ad
ideal
443
could be visualized.
He
expelling
and
in-filling
the breath in
Kumbhaka
everything
(caused
on
IS
his
own
self,
when
is
seen
(by him),
The
wisdom (resulting from a study) of the S'astra is (what js known as) the Puraka (in-filling), while the act of meditating on the Brahman is what is known as
Should his mmd be prone to practise (Kevala-kumbhaka) of this type, he is Always causing (the breath) liberated without doubt.
Kumbhaka
(stabilization).
to rise
in-fiU
by means of
through
(this
kmd
of)
Kumbhaka, he shou}d
alone.
(this
kind of)
Kumbhaka
He
Kumbha
this kind).
(pot-like body)
by means
Remaining inside that, (one becomes) the highest auspicious Brahman. (Should his mind ever go astray, or should the Pi^na vital air,
(of
its
Kumbhaka
along with
Kumbhaka),
and Kumbhaka
(operations).
The Mode of
444
(the
Yogm
its
should,
by means
of the
Prapa
air
along with
means
in
Prana
vital
Kundahnl, the introspecting mind and fire) should thereafter become completely absorbed in the medi-
tation of (the Turiya-caitanya seated in the Sahasrara plexus known as) the Maha-meru, (in the attitude " I
am
of
that Caitanya
tlie
").
Then owing
to the conjunction
Moon, the Sun and fire (above the middle of the eyebrows), when the Prana (vital air), absorbing
(the
nectar gathered
in)
Moon
Kundall
throb,
in
the Ajfia-cakra
and of the
in
the
know
PrSna
(vital air)
and
its
retinue
(Vis'va,
to immortality.
The gods
Otr and others or Brahman and others) then take their abode in the middle of the Meru (of the
character of the supreme Caitanya of the
or the mountain of that
Brahman
and
name
on account
shake
{i.e.,
of
man).
man).
At
accomplished soon
piercing through
(the
Yogin's)
Thence
after
the
knot of
THE VARAHOPANIAD
Brahman, he
pierces through the knot of Visnu.
445
After
piercing through the knot of Vispu, he pierces through the knot of Rudra. of
Rudra and
result
as the
of the
accumulated through several previous incarnations and the grace of his Guru-deva, and the practice of Yoga
thereafter, for the
Yogin there
is
the accomplishment
of the
dawning of the knowledge that there is nought beyond In the region of the Brahman, he becomes blessed). the Susumna Nadi shining in all its glory between the I(jla and the Pingala, by havmg recourse to Mudra and
Bandha (spoken
upwards the
of above),
(the
vital air
The
sins
;
short
bums away
the
long
(Pranava of
three
syllables) or fhe
while the
plenty.
Apyayana (Pranava
(aforesaid),
of
two
syllables) bestows
By
the
three
ways
topmost note of the Pranava cannot be uttered. He who knows that, is the knower of the Veda. The hort
446
the
The long one reaches as far Brahman (in the cranium), while
the Brahman).
as the crevice of
the prolated one
(Know
all
that) the
Mantra
fruitful.
(Hence)
all
this
Pranava removes
defects
The stages (of Yoga) are said to be four-fold Arambha, Ghata, Pancaya and Nispatti. Giving up all external functioning brought about by the three Karana-s (mind, speech and body), wherein (the novice) begins to function internally, that is known as AramThat is known by wise men as the Ghata stage, bha.
:
air,
stand.
That
is
known
to
as
endowed with
vitality)
is
alive
and (owing
the
absence of functioning)
is
That
known
(of
(after
tion
phenomena
of waking,
dreaming and
of
Jivan-mukti
THE VARXHOPANI9AD
the
i.e.,
447
state,
(Asarnprajaata)-yoga
(appropriate to such
variety.)
hquor (nectar flowing from the middle By stealing of the Sahasrara), he is freed from all sin. the gold (of the Hiranya-garbha, enthroned beyond the Brahma-randhra), he is ever sanctified. He becomes a Jivan-mukta. This is further borne out by the Re, " The Suri-s (sages) see always that transcendent state
of Visnu, with their eyes out-stretched in all directions,
like
(the
Sun),
the
eye
of
Heaven.
Situated
it,
far
away from
known
wide
is
That
is
what
Thus the
(76, ^7)
Upanisad.
THE
the
S'AI^piLYOPANI5AD
is
the Fifty-eighth
among
the
108
Yoga and
and subsidiary accomplishments resulting therefrom and points to the attainment of the state of the Brahman, which has no counterpart, as the final
resort.]
CHAPTER
KHANPA
I
S'andilya
asked
Yama
(self-control),
The Niyama
:
(observance),
Asana
(posture),
Pranayama
Dhyana
Niyama-s.
(meditation)
and
Samadhi
(in
(absorption).
Therein, the
number).
So
also the
Pr3][^yama
THE s'Xndilyopanisad
IS
449
number).
three-fold.
PratyShara-s are
five
(in
So
(1-3)
Dhyana
is
of two kinds.
Samadhi
of only
one form.
non-stealth,
temperance
all
in
what
sexual intercourse, in
giving up of and at all places, by thought, word and deed, is what is termed celibacy. Kindness to all bemgs, at all places, is what is termed
IS
what
IS
termed
non-stealth.
ail
The
states
compassion.
In
the
attitude, both in
altid
in thought, word and rectitude. termed Putting up with deed, despicable scolding and appealing adulation, alike, is what IS termed forbearance. Steadiness of mind, under all circumstances, whether at the loss of wealth
is
what
is
and the bereavement of one's relations and friends or at their acquisition (afresh), is what is termed fortitude. Partaking of nourishing and sapient food, leaving off a
U57
450
fourth,
IS
Cleanliness
is
of
two
kinds
Of
is
these, (cleanliness)
external.
Purity of
mind
is
internal.
study of (spiritual)
The
in
ten
Niyama-s are
vance of vows
Holy Writ),
is
what
is
known
Satisfaction at whatever chance brings what is termed continence. Faith in the lines of conduct and misconduct, as laid down by the Veda-s,
as
penance.
is
in,
known as faith in the existence of the other The giving away to persons m need, of wealth, wctrld. gram and the like, amassed by righteous means, in all sincerity, is what is termed munificence. The worship of Visnup Rudra and other deities, as far as resources would permit, with a cheerful disposition, is what is known as the worship of Is'vara. Investigation into
is
what
is
is
what
is
known as
the
Disinclination
THE
S^lNlpILYOPANI^AD
is
451
what
is
known
is
a sense of a shame.
Sincerity,
in following the
down by
the Veda-s,
what
known
The
practice
Guru
keepmg with the prescribed rulS, known as prayer. That is of two kinds
and
in
is
:
what is attended with contemplation through the mind. The oral one is of two kinds what is uttered aloud and what is muttered in
mental.
is
.
The
fruit.
Muttering
fruit)
fruit)
a thousand-fold.
Mental
times
(prayer)
ten-thousand
thousand.
Constancy
in
down
in the
Veda,
is
what
is
known
as observance of vows.
(1-1 1)
KHANp\
111
The
Svastika,
Siipha,
for
eight
postures
are,
what
are called
the
Go-mukha, the Padma, the Vlra, the the Bhadra, the Mukta, and the Mayura. As
the
the Svastika,
placing
body
the
is
Svastika.
One should
452 on the
left
of the two
feet,
two
one should hold (them) by the toes, with the two hands stretched out crosswise. This will be the Padmasana \Dosture, held in esteem by all (Yogin-s).
Placing one foot over one thigh and the other thigh
over the other foot similarly, sitting thus
is
what
is
known
as Virasana.
two hands on the two knees, with their fingers outstretched, with his mouth wide open and his body wellcontrolled, he should
nose.
fix
his
eyes,
on the
tip
of the
This
will
Yogin-s.
procreation)
left
(heel),
projecting
the introspecting
mind towards
the middle
of the eyebrows,
Siddhasana (The Yogin) should place the two ankles of the leg be*iow the testicles, on either side the frenum of the Then uith both hands holdmg firmly the prepuce. two feet by their sides, and remaining motionless, this will be the Bhadrasana, the panacea for all ills and the
antidote against
all
poisons.
and the
Holding
his hands,
on
to the
ground
two pafms of
THE S^NDILYOPANIfAD
(the
453
fix
head and
is
upwards
spaceall
and
This
sins.
(his
is
empty
the destroyer of
perish.
body
Poisons
evil eflfect).
By
it.
whichever
man
have recourse
to
fl-13)
Posture
By whom
by him are
all
The person
who
IS
practise the
Pranajama
KHANDA
Investigation into the
IV
Number of NadI-s
:
Then
S'aijdilya
asked
"
By
How
many
in
number
What
is
thecharacter
of their origin
How many
?
them
What
What
are
unto
me
all
that."
454
(Vital Air)
THE Body
:
is
character of
Ninety-six digit-lengths,
(when
measured by the finger-digits of the respective persons). The Prana (vital air) is in excess of the body (outmeasures the body) by twelve digit-lengths. (2)
He who makes
juxtaposition
the body,
in
warmth)
with
it,
(in
point of
the coefficient of
becomes an exalted
is
known
(3)
Kumbhaka and
Kumbhaka.]
The Place of
In the case of
the middle of the
P^ire in
human
is
fire
body
(in
is)
quadrangular
shape).
In
(it
is)
circular in shape.
fife,
a flame of
in
human
THE
S^lSipiLYOPANISAD
455
and two digit-lengths below the genitals. In the case In of quadrupeds, (it is) in the middle of the heart. the case of birds (it is) in the middle of the belly. The middle of the body is of nme digit-lengths and is
egg-like in shape, with an elevation of four digit-lengths
all-round.
(5)
the
There,
(is
energy)
person concerned).
Even as
middle of
(vital air)
its
moves
(Jrva) IS
across,
below and
The Kundalini power is of an eightfold character and made up of eight coils. This (Kuo4al>nl)> obstructing the usual movement of vital
above the navel.
of)
food,
like,
man
(with
its
tail),
Ap5na
vital air
and
fire
456
THE
YOGA. UPANl^ADS
form of knowledge.
(8)
The Fourteen
Nadj-s
the middle,
The
the
fourteen are
as follows
Pifigala,
Susumna, the
S'aiikhini, the
Kuhu, the
Payasvinl, the
(9)
Vis'va-dharini
prop
of
the
to
Moksa-marga
pathway
liberation).
Attached
as the Brahma-randhra, tijl the crest is reached, it becomes distinct, subtle and all-pervading (10)
To the left part of the Susumna, there stands the To the right, the Pifigala. The Moon traverses Ida. The Moon is of the the Id5. The Sun, the Pingala. darkness (Inertia). The Sun is of the form of form of
Mobility.
the
the poteon-position
and
Moon
The two
alone occupy
THE
all
s^lSipiLYOPANIAD
457
enjoys all time. At the back Susumna, are the Sarasvati and the and Kuhu. Between the Yas'asvmi and the Kuhu is estaBetween the Pusa and the Sarasblished the Varunl. Between the Gaipdhan and the vati IS the Payasvini. In the middle of the knot Sarasvati is the Yas'asvmi. of the navel is the Alambusa. In front of the Susumna, Below and to the end of the genitals is the Kuhu.
time.
The Susumija
above the Kundalinl, the Varunl courses in all directions. The gentle Yas'asvmi courses as far as the big
toes of the feet.
The
as
far
Behind the
The
The The
left
Sarasvati
S'ankhinl
goes
upwards up
ot
to
the
end
of
the
ear.
The
end
the
left eye.
Others and
them,
it
exist.
Even as the leaf of the As'\attha (the sacred fig and the like, is traversed by ^ems, even so is the body traversed by Nadi-s. (11)
tree)
Airs,
also, the
458
move
in the
mouth, the
toes
of the
two
big-
and above and below the Kupdali. The Vyana moves in the ears, the eyes, the hip, the ankles and heels, the nose, the neck, and the buttocks. The Apana moves m the anus, the genitals, the thighs,
the knees, the belly, the testicles, the hip, the shanks, the navel and the hole of the rectal
its
place in
all
the joints.
hands and
pervasive.
feet
and
all
and
is all-
The Samana
vital
spreading
the
chyle and
others, along
warmth,
throughout
the
body and
moving through the seventy-two-thousand Nadl pathways, and thus having permeated the body with its along with the vital divisions and sub-divisions, warmth the five vital airs originating from the integument, bone and others having mixed up the water and food in the belly with the humours of the body
the Prana vital air which has reached the middle of the
belly
fire,
will
separate them.
placing the
its
having of
vital air
the
middle of the
vital
air,
The
fire
overthrown by the
the middle of the
vital air.
(Plana)
blazes forth in
renders,
with
its
The abdomen
the
It digests
THE S'ANDILYOPANI^AD
food
459
mixed with condiments, when placed over the water by means of the water heated by the fire. Thereby, the Prana vital air will separate the fluid of the form of sweat, watery urine, blood, semen, faeces and
the
like.
all
the Nadi-s
air, in
along with
the
Samana
vital
air,
the (Prana)
in the
body
The
vital airs
body bring about the expulsion of the faeces, unne and the like, through the nine evacuatory orifices. Expiration, inspiration and coughing are said to be the work of the Prana (vital air). The evacuation of the faeces, urine and the like is the work of the Apana vital air. The acts of giving up, seizing and the like are the work of the Vyana. The carrying aloft and other such acts of the body is the work of the Udana. The work of nourishment of the body is the work of the Samana. Belching and the like is the work of the Naga. Shutting the eye-lids and the like is the work Producing hiccup is the work of the of the Kurma, Yawning is the work of the Deva-datta. Krkara. Producing phlegm and the like is the work of the
of the
Dhanam-jaya
Thus having
positions
well
understood
the
(respective)
of the
Nadl-s and
and
their functions,
of the NS^l-s.
460
Performance of Yoga and the Monastery Suitable for the Practice of Yoga.
and austere
in
devoid of
all
attachment, proficient
and practice
of
Yogic
lore,
devoted to
anger, ever
immune from
engaged in the service of the preceptor, dutiful to his father and mother, well-trained by those who are in the know of the lines of righteous conduct prescribed (by
the scripture)
forest
relating
for
to his stage in
life,
reaching a
suitable
in
the performance of
roots
penance and
in
abounding
spot,
friuts,
and water,
a delightful
Veda by Brahman
an auspicious monastery, neither too elevated nor too low, nor too extensive, provided with a small entrance,
like
means
of protection, should
(at
commence
time)
in
of
Yoga, engaged
the
same
(then)
making
own
choice,
assuming the
THE s'Sndilyopani^ad
461
occupying a
soft seat, in a posture well mastered by knower (of the proper procedure) with his neck him, the and head in a line, and his sight turned in the direction
of the tip of the nose, seeing with his eyes the disc of the
Moon showering
filling
nectar
in
eyebrows,
in
air of
composed
and the "dot" (Bmdu) (t.e., 'Ram') and along with the region of fire and should expel the
vital
"Ra"
air
Agam
in-fillmg through
means
of
Kum(2)
it
(3)
462
The coming
vital
airs
together
of
the
varieties,
becomes the Pranayama. It is of three being divided into Recaka, Puraka and Kumare of the character of the (three) letters
'
bhaka.
('
They
',
'
'
and
',
Hence
(1, 2)
the
Padmnsana and
'
'
other
A expanded by the from the disc of emanating cluster of Moon-beams the Moon at the tip of his nose, becomes Gayattrl,
postures, with the form of the
with
the
blood-red complexion,
having the
Hamsa
'
bloomingly young.
of the letter
',
he becomes Savitrl of a white complexion, having Tarksya (the king of birds) as her vehicle, adolescent and with the discus in her hand.
letter
With
'M',
iie
in
years
trident.
The one
'
'
and
form
>f
the Pranava.
THE s'lNDILYOPANIgAD
463
The Mode of
'
making the Kumbhaka with sixty-four Matra-s, meditating on the Om-kara, (the Yogin should
'.
In this
agam
KHANPA
VII
and wholesome
re-
food,
for the
in
maining
(Ida),
the
the
Padma-
sana posture,
holding
in-filling
it
Moon
ift
Kumbhaka,
it
lies
his
Kumbhaka
hold
It,
expelling
Moon
:
(Ida), should
he expelled.
(The Yogin)
should at
I(Ja
first draw in the Prana vital air through the and again expel through the other {vtz., the Pin-
manner
(t.e.,
after
Kumbhaka),
464
Then sucking
expel
it
through the
left (Nadl).
according to this
For those self-possessed Yogin-s, who always practise rule, through the solar and lunar
over three months
be
morning, at noon,
in the
evening and
at midnight,
Kumbhaka-s,
(2)
Difference
in
the Result
in
accordance
sweat
(of the
of breath,
up The Padmasana posture should be assumed (by the Yogin in all stages). He should massage his body with the perspiration
body)
will
rise
(in
produced
(involved).
light(3, 4)
on food
and ghee,
worthy
of
being adopted
THE
S'>fNpILYOPANI$AD
465
Then when
of
confirmed,
essential.
observance
any such
nature
is
not
P)
Even
of
is
capable
is
attention
devoted
vital air,
that direction)
little
by
little,
even so the
when served (with due care). Otherwise, it will kill the practitioner. (The Yogm) should send out the vital air prudently and according as the circura.s.tances demand-, he should in-hll it accordmg to
the circumstances with
due care
he should hold
exigencies
;
jt
bound
(in
practising)
(by
attain successful
accomplishment
the
purification
of
the
Nadi-s).
(6,7)
From the Pure State of the NXpi-s is Attainable the Ecstatic State of the Mind
Holding the breath as long as desired, the rousing the fire, the manifestation of the Nada, ^nd freedom
:
of
from disease
of the
When
the pfexus
purified
by PrapaySma-s (rarefaction
mouth
of the SusujTuia
466
Na^l.
{of
When
The
generated the
fixity of the
mind.
performed at the end of the in-filling of breath. The Uddiyanaka (Bandha) (should be performed) after
Kumbhaka
By
made
suddenly,
air)
(II, 12)
By
rise
th6 Prana downwards from the throat, from old age, becomes sixteen in point
Thb Expedient to
(The
drawing
in
Yogm),
THE s'Xndilyopani^ad
as the roots of the hair
467
and the
left
expel
It
through the
(Iqla)
Nadi.
By means
of
(13-1)
The
Drawing
the heart
far
in
Ujjayi
Pranavama
as to cause a noise
and
(so as to
fill
and the
lies in
throat, holding
in
Kumbhaka,
it
as
as
it
his power,
and expelling
results the
through the
Ida,
and standing.
fire
Therefrom
increase of the
in
the
belly,
system)
(hissing sound),
holding
in
Kumbhaka
it
as
through
Therefrom
will
thirst,
hunger
and sleep
(13-3)
through indolence,
not be produced.
The
Drawing
in
in
S'iTALA
Pranayama
Kumbhaka
It
expel
Therefrom, dyspei^ia.
468
(13-4)
Puraka
(the
(in-filling).
The pure
practise
is
Yogin) should
r
When
for
the
pure
is
Kumbhaka
the
is
him
there
nothing unattainable
worlds.
From
Kevala-kumbhaka,
the
rousing
(13-5)
of the Kundalini
brought about.
Nada
warmth glowing
(13-6)
The
when
it
becomes
fixed only
mind concentrated on
Tunya
THE S^NDILYOPANISAD
and
in
469
eyelids, this
is
(14)
When
the
interior
and
his
vital
air
completely at
rest,
same time
down
below,
is
Mudra, which
is
concentrated solely
pertaining to
Visnu, the
Truth, which
is
and dreaming).
his
mmd
firmly set,
and
his vision
projected on the
of the
Moon and
the introsp>ecting
145-
Sun (t.e., by making the vital mind and the fire m the range of
the
air,
the
and Pirigala- nadi-s dissolve in the Susurrfha). Then, what remains beyond the experiencing of the stream of exquisite Bliss, know that, O S'anddya, here and now, in the attitude " I am that entity .(the Brahman)," that entity which is withm the range of what
is
is
all diflferences
external
470
every
other
without differentiation).
("
The
says the
(15, 16)
in
the middle of
little
upwards (and
have a glance
at the
Atman
alone
to
remains).
ecstasy
(leading
to
non-differentiated
Brahman).
Yogin)
from
results
mind
be nd
Therefrom
is
will result
Yogic
nd
For the
no conception of the time (when he would be roused from his non-difTerentiated state). (17, 17-1)
is
Be
Kundahni and
THE S'ANDILYOPANIgAD
power
471
which sways)
all
mental functions, seeing with the (inward-turned) mind (the innermost, non -differentiated from the Brahman,
manifesting the thousand and one states of existence
and non-existence revealed by the functioning oO the mind do thou place thy Atman (the innermost) in the
;
middle of the Ether of Consciousness. Place also the Ether of Consciousness in the middle of the Atman. (By such exchange), having made everything full of the Ether
of Consciousness, he should think of nothing (as ex-
Ether of Consciousness.
(18, 19)
Even
as
camphor
(dissolves)
in fire and a mass of rock-salt m water, even so the dissolvmg mind should seek repose in the Truth (of
Atman, i.e., the Brahman), (turning away from* the phenomenal world and purified by the meditation on Whatever forms the basis the form of the Atman). of belief, all that has to be known. The Jinowing of it is what IS known as the mind. Knowledge and that which has to be known, both perish simultaneously, (the moment one comes to know that there is nothing apart from the Brahman). There is no other second path (leading to the peerless Brahman). Wher^what
the
472
has to be known
dissolution.
its
When
dissolution,
(20-23)
AND JRSna
There are two modes
of the
ledge),
mind
Yoga
!
Sage
functioning of the
recognitjon
of the
is
Yoga mind
consists
in
obstructing the
existence of
the
Brahman, while
is
knowledge
there
nought
When
something
other
than
the
Brahman)
is
obstructed, the
mind
will certainly
remain tranquillized.
is
When
ment
(as
it
mmd
cessation
the
every day
life) is
at rest.
(24-26)
THE Mind
When, owing
S'astra-s,
association
with
virtuous persons,
is
detachr
of Yoga, there
for
developed (by
in
remaining
a state of
THE S'ANDILYOPANI^AD
473
unconcern regarding the attachment to worldly affairs contracted previously, (there dawns the knowledge that
the
Brahman
alone
is
phenomenal world and attachment to worldly affairs is As result of meditatmg on the goal of (the false). Yogm's) ambition, with the one-pointed mind, for a long time, and from confirmed practice of '(the realization of) the one real existence, (the Brahman), the throbbing of the Prana (vital air) is suspended. (26-28)
The throbbing
of the
mind
is
confirmed practice of the control of breath, through Puraka (in-filling) and others, not attended with exhaustion,
(28, 29)
The
When
sleep (as
it
external
and internal consciousness goes to were), due to the realization of the real
PrSpa
is
suspended.
Occupying, with
effort,
the small
means
U60
474
of the
when
the
is
(of
the
Brahman) which
is
Prana
of the
suspended.
When
tion has
$an-mukhl Mudra), (external and internal) percepbeen dropped and by sheer practice the Prana
(the Sahasrara
reaches
plexus
of)
the
Dva-das'anta,
orifice
Prana
is
suspended.
When
of
the
nose,
the
is
suspended.
When
of
the middle
the eyebrows,
the
Tarakalokana
(glance
end
is
reached
(of the
mmd,
"(I
in
an ecstatic
throbbing of the
'
Prana
is
suspended
am)
that
'
Om
alone (having
results
what
from
(Brahman), that
is
untouched by the slightest change, (simultaneously with such knowledge), the throbbing of the Prana is suspended. When, for a long time, O Mum, the heart
comes
the
to
know
of
of the
Ether
(exclusively
within
its
its
recess),
mind
previous
impressions)
pressionless
mind meditates on
THE S'ANDILYOPANISAD
Within
475
suspended.
By
others,
various preceptors,
by implication,
(29-36)
suspended.
Means of Kumbhaka
Forcing open the door of the Kundahni, by constriction (of the anus), (the
door of liberation
covering the
to
The
is
face
move upwards,
a serpent.
By whomsoever
will
power
is
roused, he
is
venly liberated.
the Yogin-s.
for the
in
the portion
conduce
to the liberation of
Should
it
Should he adopt the Susumna course, giving up the two courses of the Ida (and the Pingala), then (would he reach), the highest
bondage of the ignorant.
state of Visnu.
(36/1-4)
Rule relating to the Entrance of*the PrSna along with the Mind into
the Susumna
All practice of the (control of) vital
c^ir,
(the Yogin)
The
functioning
476
of the
by the
man
time
he
of intellect.
of)
One should
functionmg
(in
during day-
so also should
not worship
during night
He
(m the Susumna Nadi) and should not so worship both night and day. (37, 38)
the Khe-cari
it,
Do
thou attain
my
grace).
The
vital air
remaining
and Pingala) Nadi-s, flows through the middle (Susumna Nadi). There will stand,
the left and right (Ida
in that spot, the Khe-carl
Mudra
without doubt.
The
void between the Ida and the Pingala will also grasp
the vital
is air.
Where
Between the Moon and the Ether which has no support, what
known as
the Khe-carl
Mudra
is
established.
(39-42)
thin
THE s'Sndilyopanijad
477
it
during succes-
Muhurta-s dedicated to Brahman, (between the fourth and the second Ghatika-s before Sun-rise) and
making
it
in
the morning,
on the middle of the eyebrows, when the tongue, with its motion reversed, enters the crevice of the cranium,
then
IS
Then
the-
moves
in
Ethereal space.
is
By means
of that, the
man
rendered immortal.
(42-1)
Practice
Pressing the genitals with the
the right leg and holding
vital air
it
left heel,
stretching
by both hands,
in-fillmg the
through the
nostrils,
By
will
doing
so,
all
troubles vanish.
Thereafter, poison
Consumption,
ailments perish.
This
vital
is
the
conquering the
air
forms of dea&i.
478
well placing the right foot over the left thigh, in-filling
the
vital
air
and
fixing
the chin
on
to
the
air)
chest,
as far
assume
the attitude,
attained
"
am
the
Brahman."
the
non-vicarious
Brahman).
through
Drawing
in-filling
It It
a Special
the
Kind of Dharana
in
in the belly
Prana vital air from outside, and with effort, one should hold
feet, either in
the tip of the nose and the big toes of the the twilights or always.
By
doing
so,
freed from all disease and be rid of his fatigue. (43, 44)
attained.
the destruction
By
He who
draws
in vital
tongue and
THE S'lNDILYOPANIgAD
drinks
thirst
it
479
always, for
him there
is
and diseases hke wise vanish. That knower of the Brahman, who draws in vital air during the period of the junctions and drinks it, in the course of three months, his speech becomes erudite and blessed. "With SIX month's practice in this manner, there is riddance from all disease. By conveying the vital air by
means
it
at
Brahman, who drinks such nectar, derives all prosperity. Drawing in the vital air, through the Ida and causing such air to
the root of the tongue.
That knower
hold
itself in
Moon
if
there)
even
he should be
with
be released therefrom.
He who
holds,
one Ghatika,
belly,
vital
in
as
the
sides
of
the
air
drawn inwards
will
be
Drawing
in vital
by means
of the
Moon
one month, piercing through the disc and drinking the nectar, he should hbld it
of
meet
with
as
also
various
kinds of poisons
(prove ineffective).
seen)
mind, for
births.
By
the
Saipyama
over
the
Tara
(Orpkara)
(and
the
Citta^
is
480 knowledge
(is
things
attained.
By Saipyama
of
the Citta (along with the Tara) at the tip of the nose,
attained)
the
By
little
Samyama
below (the
Agni-loka.
of the nose),
By Samyama
is
the knowledge o[
the worlds.
By Samyama
the
ears
is
the
By
Samyama
Nirrti-loka.
the
knowledge of the
is
By Samyama
the knowl-
the knowledge of
is
By Saipyama
the
S^iva-loka.
over the
eye
is
By Samyama
is
over
the
By Saipyama
is
over
By Samyama
By Samyama
the
By Samyama
over
"^the
shank
is
By Saipyama
Maha-tala-loka.
By
By Citta-sarpyama
is
is
By
the
By Samyama
the
is
the
knowledge
Bhuvar-loka.
By
Citta-saipyama
By
THE
S'XlJipiLYOPANipAD
is
481
the
knowledge
of
the
is
Mahar-Ioka.
By
Citta-saipyama
By
is
By
Citta-saipyama
is
By
and
is
yet to come.
By Citta-samyama
knowl-
on the
edge of the cries of the respective living beings. By Citta-sarpyama over the Karma accumulated during
previous births
is
By Citta-samyama
of the
over others'
minds
is
the knowl-
By Citta-sarpyama on
strength
others.
(is
the form
body
(is
By
Citta-saipyama on
strength of
attained) the
Hanumat and
is
is
By
Citta-saqiyama
on the Sun
of stars.
By
its
Citta-
On
the pole-star,
the sight of
motion.
the
By
Citta-sarpyama on one's
own aim
On
On
the cavity
thirst.
hunger and
On
eye
the
the Kurma-nadi,
is
On
By Saipyama on
Ether
the
Ethereal
region.
482
of five kinds.
from
is
Whatever one sees, looking upon all that The as the Atman, is Pratyahara (of another kind). giving up of the fruits of the observances prescribed for every day is Pratyahara (of a third kind). Turning one's face away from all sensual pleasures is Pratyahara (of
yet another kind).
the eighteen
The Marman-s
is
body)
in
the
prescribed order,
fifth
variety)
The
(vital)
ankles,
shanks,
knees,
thighs,
anus, genitals,
navel,
crest.
In
in
them
order,
frorri
by (projecting) upwards into and (withdrawing) back them respectively (his mind, vital air, etc.) (1, 2)
khanpa
IX
They
in
are of five
stabilizing
the
mind
the
Atman
Ether
THE S'ANpiLYOPANISAD
of the heart)
;
483
;
stabihzmg the
five
Brahman-s
(Brah-
man, Visnu, Rudra, Is'vara and Sada-s'iva) in elements) Earth, Water, Fire, Air and Ether.
(the five
KHANPA X
The
nonqualified
Atman
Atman,
alone
i.e.,
Atman having
(1)
been denied).
KH.\NDA
XI
whfch
is
known) and
of
is
of the
form of
partakes
is
the
character of pure
Asarnprajfiata-
sentience
(and
hence
known as
484
CHAPTER
II
Brahmana Sage
S'andilya
(not having
is
"
What, pray,
the Brahma-vidya)
-*
Teach me the
I
Brahma-vidya,
beatitude."
IS,
O
what
Lord,
wherefrom
"
may
attain
S'andilya,
Existence,
of end."
warp and the woof, wherein is this (in the relation of) fading and bloomirg, on which alone being known, all this comes to be 'known (as not being other than the Atman), that (entity, the Brahman) is ungraspable and undemonstrable, it having no hands and feet, nor eyes and ears,
Its
the
(3)
THE s'ANDILYOPANIgAD
485
the
mind recedes
reaching
,
through knowledge
is
non-volitional in
is
which
like
is
which pervades
;
everywhere
is
Ether
which
is
is
intensely subtle
is
which
is
actionless';
which
existence
which
the
immortal
that to be the
Brahman. (Know and every other thing as nought). Through knowledge of That (Brahman) thou art. that (Brahman) verily do thou know. (4)
;
that
is
the transcendent
all
The Paramatmanhood of
He who
of being the
IS
all Things
wields the pbwer
who
Atman
who knows all, .who is the all, Stman of all beings, who has his abode m all beings, who is concealed in all beings, is the place of origin of beings, who could be reached slowly by means of Yoga, he, who creates the Universe, who sustains the Universe, who consumes the
overlord of
who
is
the inner
486
"
Whose symbol
is
is
is
my
no doubt," and who is represented as the witness, the Jiva and the phenomenal world, when the difference due to ignorance vanishes), he is the
Atman, there
Atman.
In the Atman,
of the
(5)
respective worlds.
Do
of the
The
wise knower
Atman
my
precepts, by
becoming the
Brahman and
by
the Brahman).
thus being
nd
his believing in
CHAPTER
KHANPA
III
Then
"
While
world
this
THE s'lNDILYOPANI^AD
come
into being,
in
487
how
this
is it
sustained, and
?
how could
(alone)
it
be dissolved
thus
is
(Brahman)
it is
Thou
art
"
S'andilya,
Para Brahman
actionless
and imperishable,
the
Paramatman
its
exists
ance,
may
or
may
not be delusion, as to
(2)
Brahman
thus
the
indivisible,
(partly) divisible
and
(partly) indivisible.
The
That which
facing
this
is
Indivisible
Truth,
Brahman
Bliss, that is
is
Wisdom and
directions, non-demonstrable,
and immortal,
(4)
The
Then
with
Divisible
aid
of)
Brahman
what
co-exisjs with (the
(the
Ignorance of the
of a red,
Stman) (and is known as Vidya), Molaand MSya (Illusion), that white and black colour (partaking of the
Ciuna-s),
who
is
of a
black
and brown
sway
(in his
capacity o(
488
and its concomitants flowing out of the ignorance of the Atman). This then is the divisible form (of the Brahman). (5)
The partly
Brahman
Then, this (Mahes'vara), who had outgrown (his ongmal) form due to his penance, replete with wisdom,
desired
as follows
"
!
May
"
become many
may
Then, from
this (Is'vara),
who
was performing severe austerities and had taken the vow of Truth, there came into being the three letters ('A', 'U', and 'M') also the three Vyahrti-s (Bhur, Bhuvar and Svar), the three-footed Gayattri, the thiee Veda-s, the three gods (Brahman, Visnu and Rudra),
,
the three
castes
(the twice-born
ones)
[or the
three
and black] and the three sacrificial fires (Daksina, Garha-patya and Ahavaniya) came into existence. This great God is endowed with all kinds of wealth, pervades through all, and is well established? in the heart of all
beings.
He
;
is
full
is
;
and ^owes
he
is
his
;
form entirely to
he
is
Maya
is
he
of Maya Brahman
;
Visnu
Rudra
;
he
the
;
Indra
is
,
he
;
is all
ihe
gods and
is
9.II
the beings
is
he alone
left
afore
he alone
is
;
behind
;
he alone
he alone
is
to
he alone
is
to
the right
below
full
he alone
is
above
he
alone
is all.
Then, of
this
Lord, who
is
of Dattatreya,
w^ose beautiful
THE
srXiyplLYOPAKI^AD
;
489
body IS without clothing of any kind who has four arms resembhng the petals of the lotus and whose form IS not ugly and reveals his sinlessness. This then is the partly divisible and partly indivisible form (of the Brahman). (6)
;
KHANPA
II
it is
known
as the transcendent
(1,
Brahman."
2)
Wherefore then
it
is it
it
known
as the
Atman? "
it
"
gets
it
known
as the
Stman."
4)
State of Mahes'vara
"
Wherefore then
(it),
is it
known as Mahes'vara?
" "
For
thf
reason that
490
of
sound
and the
all),
for
is
known
as
Mahes'vara."
(5, 6)
State of Dattatreya
" "
Wherefore then
is
it
known
as
Datt5treya
"
?
For the reason that by the self-effulgent Lord, who was exceedingly satisfied, his own self was given to (the sage) Atri, who was undergoing the severest penance and was desirous of (begetting) a son and for the reason that Atri's son was born of Anasuya for these reasons it is known as Dattatreya." (7, 8)
; ;
C^He
who
in this
Lord
of
Lords,
Dattatreya,
and the
who resembles
is
gem
(in
complexion),
who
Maya
(Illusion)
on (the unravelling of) the investing the Atman, the god, nude in
intent
form and having the cardinal directions as his garments, wiiosp entire limbs are smeared with holy ashes, who
THE S'SNDILYOPANI^AD
wears the crown of matted
full-blown
Jfiana
is
491
with
who
of
is
the Treasure-mine of
classes of Yogin-s,
who
IS
such
a one,
released from
Thus
(9-15)
Om
Omkara).
Thus
the Upanisad.
THE HAMS0PAN15AD
[This Upanisad, which
is
the fifteenth
among
the
Gautama
fame,
said
"
knowledge
(lines
and
detachment),
that
knowest
ficient
Dharma
means
is
produced
(1
!
the
awakenmg
Sanat-kumara said
truth (of the
"
to the
Brahman)
related (unto
and
after
my
view.
man^, which
which should be
THE HAMSOPANI?AD
493'
guarded well (from non-yogin-s who are ineligible to be initiated), (being intended) for the Yogin (to be
duly indicated by his Guru)
should
sundry).
not at
all
be
communicated
(to
all
and
The
detailed
elaboration of the
matman,
resembles a treasure-mine
(full of
gems
of knowledge),
from liberation (by means of denial) from the enjoyment (of everything but the
bestows the
fruit resulting
Atman),
alone).
{vtz.,
the
state
of aloneness,
which results
Atman
(2, 3)
Hamsa-Vidya
Then we shall presently expound clearly, regarding the mode of determination of the Haipsa (the individual inmost Turya Atman of the microcosm) and the Parama-hamsa (the collective transcendent Turya Stman of the macrocosm), unto (thee) that art ever
meditatmg on (the form of) the Harjisa, in the attitude (" That) Haipsa (am I "), (" That) Haipsa (am I "), that art a Brahma-carm (desirous of, being firmly established in the Brahman), that art possessed of
self-control,
and
action,
and
"494
The Form of the Hamsa and the Fruit of THE Knowledge Thereof
Even
pervading
as
fire
it
sesamum
even
so,
(the
Hamsa) stands pervading the bodies of all beings (from the Brahman down to a blade of grass, in the form of the innermost Jiva and the transcendent Ts'vara). Having tnown that (form) thus, (simultaneously with
the
knowledge),
relating
(the
to
knovver)
delusion
OF the Hamsa
Pressing the anus (with the
vital air
left heel) (in-filling
the
upwards from the MulSdhara, (effecting the union of the Prana and Apana vital airs, then mixing the fire, the Prana and the Apana in the
forcing
vital
air
thereafter
forcing
open
Brahman
Mul5-
Susumna N5dl,
in the
six-p^^iled
Svadhisthana
then
reaching the
THE HAMS0PAN1AD
495
Manipuraka plexus (of ten petals), (breaking through the twelve-petalled An-ahata plexus and the knot of Visnu at Its base, meditating upon the Sutratman or its Turya
and there attaining the Nirvikalpa Samadhi), then going beyond the An-ahata,
seated
in
the An-ahata
which
that
(this)
hangs down
like the
udder
breast),
is
the Indra-yoni
"),
leaving off
Vis'uddhi
plexus
Hesh there),
the
and the
knot of Kudra at
its
and meditating upon the Bijatman or its Turya in the middle of it, attaining the Nir-vikalkpa-samadhi
there,
then
drinking
the
commingling of the Moon, the Sun and Fire, the Yogm his body immune from old age and death), (with
entering the crevice of the
Brahman
I
(in the
thousandof three
Turya
am
on the Turya-turya, wherein three t i five Matra-s meet with their hnal repose, m the attitude, " I am the Turya-turya "), should the Yogin always see, then he becomes (either the Turya of the three M3tra-s with a slight external form or the Turya-turya) devoid of external form (and having no counterpart). Tliis
'4%
(Yogin
the
Parama-haipsa (Paramatman) resembling a crore of Suns (just risen and shining simultaneously), by whose
radiance
this
entire
world
is
completely enveloped.
(6,7)
in
the Lotus of
is
Harnsa that has attained the state of the means whereby worldly existence m its seve(the
eightfold functions.
Hamsa
is
to be conceived, four
are are
untouchable by him.
The remaining
(There,
eight alone
now
IS
that
enters
is
the petal
merit.
In
the south-eastern
to
sleep,
(petal) of
laziness,
Agni
are generated
others.
predisposition
and
In
Yama,
proclivity to
cruel deeds.
proneness of the
western
In
(^etal) of
sinful actions.
In the
Intellect
towards movement
and the
like.
In
the
(to
Atmap and
the
An-atman
respectively,
by knowing and
THE HA^SOPANIAD
Ignorant people).
the
497
useful both
and
hereafter).
In the middle,
other
things
(apart
from
the
filaments,
the state of
its full
waking,
In the
bloom).
(when self-consciousinterior
only half-blown).
sleep.
In the
tube,
(the
is
of)
On
the
giving up of
the lotus,
When,
the
attains
its
dissolution, that
Turiyatita
(the
Brahman
Turya
in
alone remains).
of
the
Nada
(the
the heart of the Yogin) from the Muladhara up to the crevice of the Brahman, with its form resembling a
to be the
Paramatman
(8, 9)
Now
deity.
Hatp
is 63
is
the seed.
Sah
is
the power.
So 'ham
is
the Kilaka.
nian
Hatp, Satp,and
498
the
like
is
should be
as follows
of the
whom
(the
Brahman) meditate
is
as
his stand
on the incoming
who
who is the one Supreme Entity without a second, and who Then takes his stand in the middle of all mortals."
who
is
the worship of the five elements with their seed-letters Lam and others. " So 'ham " (I am He) is the
'
'
Mantra,
computed
at the six
day and night is 21,600 times (in the form of "So 'ham", " So 'ham ", through expiration and inspiration. Dividing the Ajapa-hamsa-mantra-japa described above into four
parts, the first part thereof)
Sun
part) to the
Moon
(of the
non-manifest
(innermost
nondiflferentiated
Paramatfor
man)
subtle
"this
(and
phenomena).
"
Vausat
the
Moon
in
thus
Anga-nyasa-s
the heart,
Having done
so,
THE HA^SOPANI^AD
one
heart.
499
should
',
'
'
'
'
Bmdu
(dot)
Rudra
is
the face
Gang^) form the two feet. (In this manner, on account of the qualified and non-qualified
Rudrani
aspects), (the seeker after liberation) should
make
the
two
This
is
dis-.
Ajapa
in
the
Paramatman
known
In
this
Hamsa
(in
So 'ham
"
He), by the preponderance of the Hamsa), the mind (along with its functions) is finally determined.
(14, 15)
am
it
beyond
power
to meditate
500
by having mere Ajapa-haipsa-mantra prayer, through Expiration and Inspiration for days and nights together), by a crore of prayers of this kind
qualified or of the non-quahfied kind, then
recourse
silently
to
the
alone,
he
experiences
the
is
Nada-{Brahman
produced
in
the
Anahata plexus). That Nada ways (in the right ear of the seeker). The first is of the The second is of the character of the " Cin " sound.
in ten different
The
third
is like
The fourth is distinctly like the The fifth is like the note produced The sixth is like the sound of by the wire of a harp cymbals (made of bell-metal). The seventh is like the sweet note of the flute. The eighth is like the sound of The ninth is like the sound of a tabor. a kettle drum. The tenth is like the thunder of a cloud. (16)
a conch.
When
cini
the
first is
heard, there
is
broken.
THE
blooms).
HAlJfSOPANISAt)
501
With
the
(When
performs
the
practitioner
Kumbhaka and
head
is
caused)'.
sixth there
seventh
is
the secret
revealed.
Vac (enshrining all the knowledge contained in the Veda-s and S'astra-s is revealed to the Yogin, knowledge which enables him to know all things). With the ninth, the body (of the Yogin) becomes invisible and
clear,
divine vision
Is'vara,
(is
Yogm
becomes
will
who can see through the past, the With the tenth (the Yogm) future).
in the
presence of the
(18-20)
The Manifestation of the State of the Brahman and the Atman through the Dissolution of the Mind
Wherefore, when the mind
is
when volition and misconception are lost, when virtue and vice have been burnt (in the fire of superior knowledge), then Sada-s'iva (the great Lord Parames'vara), who IS of the character of Energy (inhering in all things),
himself
(in
and
Bliss)
in
phenogi%nal
'502
immaculate,
profoundly
sentient,
eternal,
non -attached,
and
quiescent,
without a counterpart).
scriptural texts (such as, "
See even
Existence.
IS
Other than
than this
arrived
this there is
"Any-
thing other
alone,
transient," "
is
The Brahman
non-existence there
at
the
conclusion
Atman
is
things.
There
is
this
Quiescent
is
this
Brahman