Thirty Minor Upanishads
Thirty Minor Upanishads
Thirty Minor Upanishads
WH O
TR E A D IN G
BY
T HE
'
P A TH
OF
T HE
U P AN I SH A D S
A V E P E RF E C T E D T H E M S E L V E S
REALIS E D
T HIS
To
G O AL
TH E
HU M BL E
EFF O RT
T H E I R A N CI E N T T E ACHI N G S I N A M O D E R N GAR B
IS
E D ICA T E D
BY
WH O
AND
LO
TR I E S
V ES
AN D
ro
WAL K
'
A s T H E I R H U M BL E
ON E
WOR S H I P S
IN
AN D
TH EM
T H E I R F OOTST E PS
E V OT E D
ISCIP L E
C O NT E N TS
PAG E
I
of
S ukla-Y aj urve da
of
3 N iri la mba
.
a-
Yaj urveda
U pani sh ad
of S ukla Yaj urve da
13
18
of
S i ma veda
24
of
K rsh Ea -Y a j ur ve qlaa
31
A ma bin du -U panish a d
Do
34
37
of
9 P a iga la
.
10
Krsh Da
U panis h ad
of
S u kla
Ya j urve da
41
Yaj urve da
43
55
Do
61
11 S u bla
.
12
Upani sh ad
of
13
78
14 Va j ra s ch i
.
106
o.
U pani s h ad
1 10
11
of
Yaj urve da
Do
1 13
116
iii
III
PAG E
.
17
Tara s m
Upani sh ad
S ukla
of
1 8 N r ya D a
Upani shad
Yaj u rved a
K I s hD a
of
19
Yaj urve da
K a s a n g ra uap U p a nis h a d
D
IV
1 28
S AN N Y ASA
130
UP AN I SHAD S :
20 B hi k s h u ka U pani sh ad
o f S n Kl a
-
21
N ra d a p a ri vr j a k a
22
of
tt
t Upani
a
va -
n a bindu
h
y
D
A h a rva na v e da
h ad
of
K rsh D a
U pani s had
of
Ham sa Upani sh ad
26 A m
.
Y aj a rva da
1 92
S m a ve d a
a n
a-
S ukla
Upani sh ad
of
Yaj nr ve da
K rsh Da
Yaj a rva da
2 16
M a nd a l a br hm a Da
Upani sh ad
of
29 N ada bindu
.
2 12
D
28
173
of
27
A h a rva D a ve d a
23 Y o ga
25
13 2
of
24
Yaj ur ve d a
Upani sh ad
U P AN I SHAD S
S nd ilya U pani sh ad
V Y OG A
.
o.
S u kla
Yaj ur veda
Upanish ad
of
Bgv e da
30 Y o ga ku gd a li U pani s ha d
.
of
I N D E!
K rs h Da
27 3
F O RE WO R D
FO R
in h is Sacred Bo o k s o f th e E as t to ge th er wi th o ne oth er U p a
O f th e res t 95 in number t wo o r th ree
nish a d called M a i r d ya ni
Upani sh a d s h av e appeared in E nglish up to n o w bu t ne v er s o
o th e public s o f ar as I am aware
many as are h ere presen ted t
Many years ag o th e la te S un d ara S a st
ri a g oo d Sanscri t
Sc holar and my s el f w o rked to ge th er to pu t in to E nglis h gar b
he Upani s h a d s th a t h ad n ot been a ttem p t ed be fo re and
t
,
ii
s u c ce e d e d
in
Tra ns li
tt
i n
er a
'
sider th e latt er
are
be a mis t ake
H N N T Th D
O th er transli terati o ns
T Th D D h L
D hN
w o uld b
t
Well
if o u r
The Ord er
t
h
U
f
p
a nis ha
ds
Ved an
a a nd
Yoga Up a nis ha ds
iv
is th e o nly R eali ty and all else are bu t th e ep h emeral thi ngs
prac tice th e
o f th e w o rld bu t h e s h o uld als o h a v e o u t gr o wn in
t
ransi
to
ry
w
o
rldly
th
ings
besides
h
e
s
ho
uld
f
o r suc h
c ra w n
g
h av e de ve l o ped a f air mas te ry ov er th e b o dy and th e mind A
no n c o mpliance wi th th ese preceden t c o n di ti o ns leads men in to
many an o malies T h e o r tho d ox and th e cle v er wi tho u t any
prac tice are placed in a bad predicamen t th r o ugh a s t udy o f
th ese Upanis h a d s In suc h U panish a d s as M a i r eya and o t h ers
pil grimages t
o ho ly places th e ri t uals of th e Hin d us cerem o nial
impuri ties a t th e ti me o f bir th and death Man t ras e t c are made
lig ht o f To th e o rtho dox th a t are blind and s t ric t o bser v ers of
ri tes a nd cerem o nies s t at ement s like th ese gi v e a rude s hock
Hence Upanis h a d s are n ot mean t f o r pers o ns o f th is s tamp
N o r are th ey in te nded fo r mere in t ellec t ual p e o ple w ho h a v e
n o kn o wledge o f prac tice ab o u t th em and are immersed in th e
thin gs of th e w o rld S o me of us are aware o f t
he manner in
w h ic h men wi th brains al o ne h av e made a t ra v e st y of th e
d o c trine o f M ay a N ot a f ew cle v er bu t unprincipled p ers o ns
ac t ually endeavo ur t
o j us t i fy argumen t s of all kinds of dis
io ns and wr o ng c o nduc t by th e a sser t i o n th a t i t is all M ay a
s ip a t
Th e o ld Rshi s were fully aware of th e f ac t th at Ve dan t
a w o uld
be desecra te d by tho se th a t h ad n ot c o mplied wi th i t s pre ceden t
c o n d i ti o ns On ly w h en th e desires and th e sel f are ov erc o me
made pure o r as Upanis h adic wri t
ers pu t i t
a n d th e h eart is
th e h eart kn ot is br o ken o nly th en th e A m a in th e h ear t
wil l be t ruly realised : and th en i t is th a t th e A t
m a in all uni
v erse is realised als o th e uni v erse being th en seen as M ay s
B u t s o l o ng as th e A t
m a in t h e h ear t is n ot realise d th ro ug h
li vi ng th e lif e th e u ni v erse will n o t
be reali s ed as Ma y a and
G o d e v eryw h ere
will be bu t in w o rds
On e s pecial p o in t w o r th y of n ot ice in th e Upanis h ads is
th a t all th e kn o wledge bearing up o n a subjec t is n ot pu t fo r
ward in o ne and th e same place We h av e to wade th r o ug h a
mass of mat erials and a number o f U panis h a ds ere we c a n h a v e
a c o nnec t ed view o f a subj ec t In m o dern days w h en a subj ec t
is taken u p all t h e a v ailable in fo rma t i o n is gi v en in o ne
place in a sys t
ema tic manner B u t n ot s o in th e Upa nis h a d s
,
vi
'
A D YAR M a rch
,
l 9 14
K NA RA YAN ASWAM I
.
M U K TI K O P AN I S H A D
or
S UK LA YA J U R VE D A
-
A D HY AY A
m a o f th e
praising th em asked : 0 R a ma T ho u ar t P a ra ma t
nat ure o f S a ch chid ana n da O fo rem o s t o f th e f amily o f R agh u
I make p ro s t ra ti o ns to T h ee again and again 0 Ra ma I wis h
t
o kn o w fo r th e sake o f emancipa t i o n T h y na t ure as i t really
o t
e ll me th a t b y w h ic h
is O Ra ma b e T ho u graci o us en o ug h t
I s h all haeasily releas ed f ro m th e b o ndage o f mundane e x is
re co urse t
o Ve da n t
a well
O fo rem o s t o f R a ghu s w h a t are
( H a nman again asked
Ve dan t
as ? wh ere d o th ey abide P ray enlighte n me
( S ri
R ama re p lied
O Ha nman lis t
I s h all truly descr i be
o Me
en t
AD
'
D a Es S I N e
'
THI RTY M I N O R
UpA N I sH A D s
th e na t ure O f Ve dant
a T h r o ug h th e e x pirato ry breath
th e Vedas were genera t ed a s many L ike
O f Mysel f Vis h nu
th e O il in th e s e s amum seeds Ved an t
a is well es t ablish ed ( o r
lat en t ) in th e Vedas
O Ra ma ho w many are th e Vedas
( H a nma n a sk e d again
and th eir branc h e s ? 0 R agh a va w h a t are th e Upanish a d s ?
T h r o ug h t h e di vi s i o ns O f Rgv e d a and
( S ri R ama said
oth ers th e Vedas are said to be f o ur in number T h eir branc h es
are many S O als o th e U panis h ads In Rgv e d a th ere are
branc h es 2 1 in number 0 s o n o f Va yu th ere are 10 9 branc h es
in Y ajurv e d a O c o nquer o r Of enemies th ere are
branc h es in
S a mav e d a 0 bes t Of M o nkey s th ere are 5 0 branc h es in A t
ha rv a
Who e v er wi th
nav e d a In eac h branc h th ere is o n e U pani s h a d
de voti o n to Me s t udie s e v en o ne Of th e Bks ( hymn s ) in th ese
oth ers
T h ere is o nly o ne t rue emancipati o n
( S ri Rama replied
O Kapi ( M o nkey ) e v en a pers o n addic t ed t
o e v il prac t ices
a ttains th e s al v atio n Of S al o kya ( My w o rld ) th r o ug h th e u tt ering
bu t n ot o f oth er w o rlds S ho uld o ne die in
o f My name
B rah ma n a la ( th e l o tus s t alk als o s tree t) in K a s i h e a tt ains My
Suc h a pers o n a t t ains sal v a ti o n wi th o u t any
Ta raka (Man ra )
rebirt h w h ere v er h e may die in K a s i M a h e s w a ra ini tiat es h im
by w h i spering My Ta ra ka ( M an t
ra ) in to h is rig ht ear Suc h
pers o n f reed f ro m all s ins att ain s My S w a r p a ( F o rm ) I t is
th is t h a t is t ermed S al o kya S arpya sal v a ti o n T h e t wice b o rn
w ho is o f vir tu o u s c o nduc t and wh o wi tho u t div er ting h is
T here i a t eet in K a i lle d B ra h m al
to
u
o
y
'
'
'
'
s r
ca
a -H
e.
THI RT Y M I N O R U PAN I S H AD S
M a havakya , P a ch a bra h m a ,
P
r
a
a
n
(
)
A gn ih o
ra ,
t
,
o r S U KL
M UKTI KOP AN I SH AD
A YAJ UR VE DA
a ki
Nad
a
B
in
d
u
A
ma
Bo
d
h
a
N
ir
v
a
a
a u sh i t
K
a re a
Ai t
n
t
(
)
y
M u dga l a A ks ha m alika Tripur a S o u bh agya and B a hvricha
th ese 10 Upanis h ads are o f Rgve d a and h av e th e S a n t
i beginning
wi th Va nm e Manasi e t c I s a B rha dara nya ka Jab a la Hamsa
l
M
i
k
a
i
s ikh i B r a h
ral a m ba
P
arama
Hamsa
a
a
a
n
r
N
r
i
S
u
h
T
t
(
)
mana Mandala B r a h mana A d wa ya Ta raka P a inga l a Bh iks h u
and
it
a
m a Tara s a ra Y aj fi a va lkya
S at
a
a
n
i
A dhyat
Tu riyat
y
y
ika th ese 1 9 Upanis h a d s are o f S ukla Y aj ur v e d a and
M u kt
h av e th e S an t i beginning wi th P a rna m a da e t c
t
iri B ra h ma Kai v alya S w e t
Ka th a Tit
as wa a ra G a rbh a
a
m
t
a ) Nad a
a
l
a
n
i
K
N araya na ( A mrt
B
in
d
u
A
t
(
)
g ru d ra K shu
rik a S a rva sa ra S u ka r a ha sya Tej o
D hy a na
k
at
a
a
B
ra
h
ma
Vi
d
y
a
Yo
ga
w
shina
Skan d a S a ri
D
T
t
(
)
raka ( Yo ga) S ik h a E kaksha ra Aks h i A va dh a Kara ( R u d ra)
H rda ya ( Yo ga ) Ku ndalin i P a ch a bra hm a ( Pr a na ) A gniho t
ra ,
ira h a s ya th ese 3 2 Upa
and S a ra sw a t
Va ra ha Kali
nisha d s are o f Kr eb na Y aj ur v e d a and h a v e th e 8 a n t
i beginning
wi th S a ha n ava va u e t c
ra a ni
Kena C hh ando gya Aru ni M a it
M a i reyi Vajra
y
Vasu d e v a Ma h a t
s chika
S a n nyasa
( Yo ga ) C hd a
r i R u d raksh a Jab ala D ars an a and
A vya k a K u nd ika S a v i t
J ab ali th ese l 6 Upanish a d s are o f S a mav e d a and h a v e th e
S a n t i beginning wi th Apyaya n u e t
c
ha rva ) S ira ( A ha rv a )
P ra s na M u nd a ka M a nd kya ( A t
i
h
m
a
N
s
i
J
a
b
a
la
a
pan
Na
ra
d
a
S ik h s ( B rh a t
P a rivraj a ka )
r
T
(
)
(
)
S it
a S a ra bh a Mah a Na rayana ( Ra ma ) R a h a s ya ( Ra ma) T apan i
m
h
m
a ) P a rivr a a ka
P
a
r
a
a
s
a
S a nd ilya
(
( Anna) P rna S a rya
j
P a r a bra h m a Trip u ra t
a
ap a n i D e v i B hava n a
A ma P as u p a t
Bh asma ( Jab a la) Ga napat
i M a hava kya G op ala Ta pan i Krshna
a
r
e
a
u
and
G
a
r
da
th e s e 3 1 Upanish a d s o f
H a ya gr i va D a t
ty
A h a rv a na Ve da h a v e th e S a n i c o mmencing wi th
B ha d ra m
K a rne bhih e t c
P ers o ns de s iro us o f emancipa ti o n and h av ing de v el op ed
th e fo ur means o f sal va ti o n s ho uld wi th p resen ts in th eir ha n ds
'
'
'
'
'
'
'
'
'
t
,
'
'
'
THI R T Y M I N O R
U P AN I S H A D s
appro ac
h a G u r u f ull O f f ai th of g oo d f amily pro cient in
Ve d as s crip t ure l ov ing Of g o o d quali ties s traig htfo rward
in t en t up o n th e wel fare O f all beings and an o cean O f co m
o th e rule s
pa ssi o n and a fter s t udying under him acc o rding t
t h e 1 08 U panis h a d s h e s ho uld e v er be g o ing th r o ugh t h e
pro ce s s o f s t udyi ng th inking and re flec ting up o n th em Wi th
th e ces s at i o n of th e th ree b o dies th ro ug h t h e des t ruc ti o n o f
P ra ra bd h a th ey a tt ain th e s t a t e of P lenum wi tho u t any U pa dh is
like th e e th er in th e p o t
is br o ken ) T h i s i s th e
( af t er th e p o t
emb o died sal v a t i o n th is is th e nal emancipa t i o n T h ere fo re
e v en tho s e in B rah mal o ka t h ro ug h th e s t udying of Ve da nt
a
f ro m th e m o u th of B ra h m a a tt ain wi th Him th e nal eman c ip a
ti o n Hence t
o all th ese is s t at ed th e nal emancipat i o n th ro ug h
t h e Jnana path and n o t th ro ug h Karma S a nk h ya Yo ga and
oth er U pasa n as Th us is th e Upanis h a d
,
A D H Y AYA
II
'
su c h a perfect i o n ?
D
S
r
i
R
a
ma
replied
:
T
h
e
h arma of a man s C h i t
a th a t
t
(
)
h as th e c h arac te ris t i c s o f agency and enj o ymen t is fraug ht wi th
pains and h ence tend s to wards b o ndage Th e c o n tr o l o f i t ( th e
i fo ll o ws w h en th ro ug h th e
C h i tt a) is Ji va nm u kt
i
Vid e h a m u kt
e x t inc ti o n o f P rara bdha th e rem ov al o f th e v e hicles [ o f th e b o die s !
t akes place like th e e th er in th e p ot [ a ft er th e p ot is br oken ! T h e
i and Vid e h a m u k t
i is th e
au t ho ri ty o n th e p o in t s o f J i va n m u kt
I t s o bje c t [ o f per fec ti o n ! is th e a tt aining o f
1 08 U pani sh a d s
e t ernal bliss th r o ug h th e rem ov al Of t h e pains o f agency e t c
T h is h as to be ach ie v ed t h ro ug h h uman e ff o r t s L ike pr o geny
Ob t ained th r o ug h th e P u t
i s acrice weal th in t rade
ra k a m e s h t
i is
ish t
om a
sacri c e s o J i va nm u kt
o r h eav en th r o ug h th e Jy o t
gained th r o ugh Samad h i arising th r o ug h Ve da n t
ic s t udy and
acc o mplish ed t h r o ug h h uman eff o rt s I t h as to be w o n th ro ug h
th e e xtinc ti o n Of a ll Vasa nas R egarding i t th ere are v erses
A gain M aru i ( H a n m a n)
'
M UK TI KOPAN I S HA I)
'
OE s UKLA-
YAJU RV E DA
wo kinds tho s e
t h us
T h e e ff o r ts of man are s t at ed to be o f t
o scrip
th a t t ranscend s cri p t ures and tho se th a t are acc o rding t
o
t ures Th o se th a t t ran s cend scrip t ures t end t
h arm
o R eali t y
w h ile tho s e th at are acc o rding to s c rip t ures t end t
T o men t rue J an a d o e s n o t
ari s e th r o ug h th e Va sa na s Of th e
w o rld scrip t ure and b o dy Va san a is div ided in to t w o th e
pure and th e impure I f tho u ar t led by th e pure Va s a nas
tho u s h al t th ereby s o o n reac h by degrees My Seat B u t s ho uld
th e O ld impure Vas a n a s land th ee in danger t h ey sho uld be
o v erc o me th ro ug h e ffo r t s T h is ri v er o f Va s s n a s to wards o h
w
h
ic
h
o
ws
in
th
e
pure
and
impure
pa
th
s
s ho uld be
e ct
s
j
di v er t ed t o th e pure pa th th r o ug h h uman e ffo r t s T h e impure
o nes h av e t
Th a t w h ic h is di v er t
o be t ransmu t ed in to th e pure
ed fr o m th e impure t urns to wards th e pure
S o als o
th e re v erse T h is ch ild C hi t
t a h as to be fo ndled th r o ugh
h uman e ff o r t s 0 killer o f enemies i t is o nly w h en th ro ug h
means o f prac t ice b oth Vas a n as qui t e aband o n th ee th at tho u
wil t be able to realise th e e e c t
s of [ suc h ! prac tice
Ev en in
th e case o f d o ub t th e pure Vas a nas al o ne s ho uld be prac tised
0 s o n of Vayu th ere is n oth ing wr o ng in th e increase o f
th e pure Vasa nas T h e e xt inc ti o n of Vas a n as Vij au a and th e
des t ruc t i o n o f Manas [ as th ese th ree ! w h en prac tised to ge th er
fo r a l o ng time are regarded 0 grea t and in t elligen t o ne as
frui tf ul S o l o ng as th ese are n ot equally prac t ised again and
again s o l o ng th e [ Supreme ! S ea t is n ot a tt ai ned e v en a f t er
th e lapse Of h undreds o f years Ev en s ho uld o ne of th ese
th
ree
be
prac
t
ised
fo
r
a
l
o
ng
t
ime
i
t
will
yield
i
t
s
f
rui
t
n
o
t
!
[
like a Man t
ra imper fec tly d o ne T h r o ug h t h e pract ice o f th ese
fo r a l o ng time th e rm kn ot s o f th e h eart are o u twi tho u t
d o ub t like th e breaking of th e th reads in a l o t
u s s t alk ren t
in t wain T h e illu s o ry Sams a ric V a s an a th a t ha s ari s en th r o ug h
t
h e prac t i c e of [ many ! h undreds of li v es ne v er peris h es e x ce p t
th ro ug h th e pra c tice o f Yo ga fo r a l o ng time Th ere fo re 0
d is t ance th e
o a
S o m ya [ dis ciple ! a ft er h a v ing pu t away t
desire o f enj oymen t th r o ug h discrimina ti v e h uman e ffo r t res o r t
Th e wise kn o w th a t a mind ass o cia t ed
t
o th ese th ree al o ne
wi th Vasan a tends to b o ndage w h ile a mind well freed f ro m
,
t
t
t
.
'
o r s UKLA - Y AJ U RY E D A
o
I t is n ot p o s sible o n th e par t o f th e o n e tho ug h t
ed t
co n tro l th e mind by si tting u p again and again e x cep t th ro ug h
th e a pp r ov ed means A s a vici o us ru tt ing elep h an t i s no t
sub
t
o c o n t ro l e x cep t th r o ug h th e g o ad s o in th e ma tt er Of th e
ec t
j
cont ro l o f t
ive m ea ns are th e a tt ainmen t of
h e mind th e e ec t
.
t
.
t
,
THI R TY M I N O R UPAN I S H AD S
10
t
,
12
Go t
ra [ clan ! I am th a t n o n dual O ne ( B rah man ) tha t is
th e na t ure o f th e visi b le ( Jna na ) li ke un to th e A kas
of
supreme always s h ining wi tho u t bir t h n o n dual wi tho u t
des t ruc ti o n wi tho u t a ttac h men t and perv adi ng all I am th e
A ll and Of th e na t ure o f sal v a t i o n O ne s ho uld e ve r medi t at e
up o n Me th us : I am o f th e fo rm of th e visible [ Jnana! , th e
p ure o f c h angeless nat ure and h av e really n o o bj ec ts in Me I
am th e e v er f ull B ra h man t rans v erse and acro ss up and d o wn
Als o medi t a te up o n Me th us : I am birth less dea thless a ge
less imm o r ta l sel f s h ining all perv ading d e s t
io nl es s cause
ru c t
less pure bey o nd th e e ff ec t ( o f th e uni v erse ) and e v er c o n t en t
W h en o ne s b o dy bec o me s a prey to t ime h e gi v es u p th e s ta te
o f Ji v a nm u k i as th e wind a tt ains th e m ot i o nless s t at e
'
t
,
CM
AT- SA T I s
TH E
U PAN I SHAJ)
SA R VA SAR A U P AN I S H A D
OF
K RS H N A
YA JU RVE D A
h e an s w e rs
all th e q ue s t io ns are give n rs t and th en t
B ut th e fo llo wing arrange m e nt i s ado p te d t
o f a c i li t at e
tt t
h
I
n
e
[
fo llo w
ex
W h a t is B and h a ( b o ndage )
At
m a [ th e Sel f ! f alsely superimp o sing th e b o dy and oth ers
w h ic h a re n ot Sel f u p o n Himsel f and iden t i fyi ng Himsel f wi th
th emth is iden t icat i o n fo rms th e b o ndage o f th e Sel f
2
Wh a t is M oksh a [ emanci p a ti o n !
Th e free d o m fr o m th a t [ iden t ica ti o n! is M o ks h a
3
W ha t is Avi d ya ( N escience )
ica t
io nth a t ind e ed is Avi d y a
Th a t whi c h causes th is id e nt
4
Wh a t is Vi d y a ( kn o wledge )
T h a t w h ic h rem ov es th is iden t ica ti o n is Vi d y a
W h a t are ( mean t by ) t h e s ta t es o f Jagra t[ th e wak
5
i [ th e dreamless slee p ing !
i ng ! S wa pna [ th e dreaming! S u shu p t
and Tur iya [ th e fo urth !
is th a t [ s t at e! during w h ich A m a enj o ys th e gro ss
J agra t
c
o bjec t s o f senses as s o und e t
th ro ug h th e 14 o rgans as
Manas e t c h av ing th e s u n and th e res t as th eir p residing
1
is th a t [ s t a t e ! during w h ic h A t
m a e x p eriences
th ro ug h th e 14 o rgans ass o ciat ed wi th th e Vasa nas [ affini ties ! ,
S w a p na
t
h
n e xt fo m
gl
y f om e f the te ms of
i s the a ll e en e
V ed ant
a
q in te e n ce
T hey
the 5 o g n f sen e the 6 g n of a c ti n a nd the 4 of Antb
ka n ( t
g n ) i M n B ddh i C hit
h i t n l
n d A h nk a
E h is
t
a
e ll igenti l p in ipl e
nim a te d by
int
bev at
1
Thi
U a ni s a d
S a rva S ara
a nd
ra
a re
n er
or
or
s o
,
v a
ss
o ssa r
or
ss
or a
as,
a a
ra .
ac
14
v
e
gr
o
u
p
s
ra a ( t
S
a
ksbi
th
e
h
K
s
e
t
[
j
!
[
e n t guide )
wi tness ! K t
h a and A n a ryam in ( t h e la t
a st
Kart
a ( th e ac to r) is t h e o n e w ho p o s s esse s th e b o dy and
th e in t ernal o rgan s t h r o ug h th eir respec t iv e desires pro ceeding
f r o m th e idea o f pleasure and pain T h e idea o f pleasure is th a t
m o dica ti o n o f th e mind kn o w n as l ov e T h e idea o f p a in is
of
'
'
P AN I S HA D
15
RARva si RA-U
t
u
th
e
elemen
s
ear
th
wa
t
er
re
V
a
y
and A k as and
4
e
:
v
( )
[
!
5
D
h
arma
and
i
t
s
O
pp
o
si
t
e
A
d
h
arma
( )
he c h a rac t
T h e o riginal Avi d y a w h ic h h as t
e ris t ics o f th e
ab ov e 5 gr o u p s w h ic h d oe s n ot peris h wi tho u t At
ma i ana
w hic h a p pears e t ernal th r o ug h th e presence o f A t
m a and w h ic h
is th e v e hicle fo r [ th e manif es t a ti o n o f! A t
m a is th e seed o f
th e L i nga [ sub t le ! b o dy I t is als o called H rd a ya grant
hi
[ th e h ear t kn ot!
Th e C h ai anya [ c o nsci o usnes s! w h ic h is re ec t ed an d
ra a
s hines in i t is K sh e t
j
S ak shi [ th e wi t ness ! is th a t c o nsci o us o ne th a t is aware o f
th e ap p earance and di sa p pearan ce [ of th e th ree s t a t es ! o f th e
kn o wer th e kn o wledge and th e kn o wn w ho is h imsel f wi tho u t
hi
o
r
n
o
t
a
e
c
t
e
d
b
y
t
s
a
pp
e
a
r
ance
and
disa
pp
ea
nce
and
ra
!
[
who is sel f radian t
h a is h e w ho is fo und wi tho u t e x ce p t i o n in th e B u d d h i
K at
a st
o an t s a nd w ho is s hining
o f all crea t ures fr o m B ra h m a d o wn t
o
At
m a and dwells as wi t ness t
th e B u dd h i o f all creat ure s
A nt
a rya m in is
th e At m a th a t s h ines as th e o rd ainer b eing
wi th in all b o dies like th e th read [ o n w h ic h ! beads [ are s t rung!
and ser ving to kn o w th e cause o f th e se v eral diff erences
ha and oth ers ass o cia t ed wi th h im
ast
o f K t
a ga m a
8 W ho is P ra t
y
He is of th e na t ure o f t ru th wisd o m e t erni ty and b liss H e
h as n o v eh icles of b o dy He is abs t rac t wisdo m i t self lik e a
mas s of pure g old th at is de v o id O f th e c h anges Of b racele t
1
cro wn e t c He I s O f th e na t ure o f mere c o nsc i o u s ness He
is th a t w hi c h s h ines as C h ai t
anya and B ra h man Wh en He is
.
'
16
tth e v e h icle
a
a
ra t
a
m
T
ho
u
in
at
a m a si
th
en
He
is
P
w
m
w
a
t
t
T
y g
T
(
ma
9 Who is P a ra ma t
I t is He w ho is a s s o cia ted wi th t ru th wisd o m e t erni ty
bliss o mni s cience e t
w ho is s ubj ec t t
o th e v e h icle o f M ay a
c
and w ho is th e meaning Of th e w o rd Ta t ( o r T h a t in
su bjec t
of
Ta
w m
t
t
a
a si
W h a t i s B rah man
B rah man is th at w h ic h is f ree f r o m all v e h icles, w h ic h
is th e Abs o lu t e C o nsci o u s nes s de vo id of par ticulari ties w hic h is
i
o u t a sec o nd
nes
s
w
h
ic
h
s
wi
th
w
h
ic
h
is
bli
s
an
d
B
e
s
Sa
(
)
w h ic h is M ay a le s s I t is diff eren t f ro m c h arac t eris t ics of th a t
e xpressed by th e w o rd Twa m
o U pa dhis
( T ho u ) subj ec t t
( v e hi cle s ) o r th e c h arac t eris tics of Th a t e x pressed by th e
o U adh is
w o rd Ta t subjec t t
I t is i t sel f d iffe re nce le ss and
p
is seen as th e Seat o f e v ery thi n g I t is th e pure th e n o um enal
th e t rue and th e indes t ruc tible
And w h a t is Sat
ya ( t h e t rue )
I t is th e S a t
by th e
( B e ness ) w h ic h is th e aim p oin te d o u t
Ve d as I t is th a t w h ic h cann ot be said to be As a t ( n ot B e ness )
I t is th a t w h ic h is n ot aff ec ted by th e th ree peri o ds o f t ime I t
o e xis t during
inues t
th e th ree peri o ds of
is th a t w h ic h c o n t
t ime I t is th a t w h ic h is I t is o ne wi tho u t a sec o nd I t h as
n ot th e di ff erences o f similari ty o r dissimilari t y ; o r i t is th a t
whi c h is th e s o urce of all ideas I t is th a t w h ic h d o es n ot p eris h
e v en tho ug h space t ime ma tt er cause e t c peris h
A nd w h a t is Jfi ana ( wisd o m )
I t is sel f light I t is th a t w h ic h illumina t es all I t is th a t
Abso lu t
e C o n s ci o usne s s w h ic h is wi tho u t any o bscura ti o n I t is
th a t C o nsci o usness w h ic h h as n o beginning o r end wh ic h is
perpe t ual and w h ic h is th e wi tness to all m o dica t i o ns and th eir
o pp o si tes
And w h at is A nan t
a ( th e e t ernal )
I t is th a t w h ic h is wi tho u t o rigin and des t ruc t i o n I t is
o th e s ix c h a n g e s
th at wh ic h is n ot s ubjec t t
(vi a bi rth gro w th ,
man hoo d d e ca y O ld age and dea th ) I t is f ree f ro m all U pa dhis
I t is tha t C o n sci o usness w h ic h being all f ull and wi tho u t
10
PAN I SH AD
17
SAR VA SARA - U
'
h ef e t t
h t l m be i g
G
l M h a S h pt
i w he
t
h
tivity w hen t
h G n
di t be d
t
c
f M ay a A vidy a T m
n me
T is
a so
rs
us
ac
s o
s u
a s a re
,
r n
u na s
s ur
a s, e
a te o f t
he u nivers ec ll e d
l t
ent st
i eq ilib ri m ; n
w ken in g i nto
M d la p a krt
i is ca ll ed by the diff ere nt
or
a re
,
re -a
N I RA LAM B A RU P A N I S H A I)
.
OF
S UK LA YAJU RVE D A
-
th at is f ull o f all S ak t
is [ p otencies! th a t is wi tho u t beginnin g
and end th a t is described as pure benecial peace ful a nd
Gu na less and th at is indescribable
withou t su pport
L it
H A RI H C M
-
'
THI RT Y M I N O R
20
URAN I sHAns
Wh a t is Jat
i ( cas t e )
I t cann ot re f er to th e skin th e bl oo d th e es h o r th e b o ne
T h ere is n o cas t e fo r A t
m a cas t e is o nly c o nv en ti o nal
22 Wh a t is Karm a ?
Karma is th at ac ti o n al o ne w h ic h is perf o rmed b y th e
o rgans and ascribed to A ma as I d o ( vi a agency being
a tt ribu te d to A t
m a)
23 Wh a t is A ka rm a [ o r n o n Karma ! ?
Aka rm a is th e per fo rmance wi tho u t any desire fo r th e f rui t s
o f th e daily and o ccasi o nal ri t es sacrices vo ws aus t eri t ies
gift s and oth er ac t i o ns th a t are ass o ciat ed wi th th e eg o ism o f
th e ac to r and th e enj oyer and th at are p r o duc t i v e o f b o n d a ge
rebirth e t
c
24 W h a t is J an a
I t is th e realisa ti o n by di rec t co gni t i o n o f th e f ac t th a t
anya [ th e
in th is c h anging uni v erse th ere is n oth ing bu t C h ai t
li f e ! th a t is C o nsci o usness th a t is o f th e fo rm o f th e
o ne
seer and th e seen per va di ng all th ings th at is th e same in all
and th a t is n ot subj ec t to c h anges like p ot cl oth e t c T hi s
realisa ti o n is brought ab o u t by means o f th e subj ugat i o n o f th e
b o dy and th e senses th e servi ng o f a g oo d Guru ( t eac h er ) th e
h earing of th e e x p o si ti o n of Ve dan t
ic d o c t rines and c o ns t an t
medi t a t i o n th ere o n
25 W h a t is A j ana ?
I t is th e illus o ry att ribu ti o n like th e snake in th e r o pe o f
many At
m a s ( s o uls ) th r o ug h th e di v erse U pa dhis [ o r Vehi cles ! o f
th e angels beas t s men th e x ed o nes f emales males cas t es and
o rders o f li f e b o ndage and emancipa ti o n e t c to B rahman
th a t is s e c o n d le s s all permea t ing and of th e na t ure o f all
26 Wh a t is Sukh a ( h appines s )
I t is a s t a t e o f being Of th e na t ure of bliss h av ing c o gnized
th ro ug h e xperience th e R eali ty o f S a chchidana n da [ o r th at
w h ic h is be ness c onsci o usness and bliss !
27 W h a t is D uhk h a ( pains ) ?
I t is th e mere S a nka lp a [ o r th e th inking ! Of th e o bj ec ts o f
mundane e xis t ence [ o r o f no t
Sel f acc o rdin g to th e Bo mbay
E di ti o n !
21
N I BALA M BA
21
UPAN I BHAI)
Wh a t is Swarga ( h eav en ) ?
I t is th e ass o cia t i o n wi th Sa t [ ei th er g oo d men o r B ra h man
w h ic h is S a th e t rue !
29 W h a t i s N araka ( h ell )
I t is th e ass o ciat i o n wi th th a t w hic h brings a b o u t th is mun
dane e xis t ence w h ic h is A sat
[ th e f alse!
3 0 W h a t is B an d h a [ b o ndage !
28
T he e a re 1 8 S iddh is 8 higher a nd
Th ey a re Y a m a N iya ma e t
c
r
10
lowe
r.
22
f
a
o
apa
is
th
e
t
burning
th ro ug h th e re o f direct c og
c
s
T
io n o f th e kn o wledge th a t B ra h man is th e t ru th and th e u ni
nit
v erse a myt
h th e seed of th e deep r oot ed desire to a tt ain th e
p o wers Of B ra h m a e t c
3 8 W h a t is P a r a m a p a da [ th e supreme ab o de !
I t is th e sea t o f th e e t ernal and emancipat
ed B ra hman
w hic h is f ar superi o r t
o P r a nas ( th e vi ta l air s ) th e o rgans o f
sense and ac ti o ns th e in t ernal o rgans ( o f tho ught ) th e Gu nas
and oth ers w hic h is o f th e nat ure o f S a ch chidana nd a and w h ic h
o all
is th e wi t ness t
3 9 W h at is Gr ah ya [ o r t to be t aken in !
O nly th a t Reali t y o f A bs olu te C o nscio usness w hic h is n ot
c o ndi t i o ned by space t ime o r subs t ance
40 Wh a t is A grah y a ?
Th e tho ught th a t thi s uni v ers e is tru th this u ni v erse w h ic h
is di ff er en t fr o m o ne s Self and wh ic h being subj ec t to M ay a ( o r
illusi on ) fo rms th e O bj ec t Of ( c o gni t i o n o f) B u dd hi and th e o rgans
4 1 W ho is th e Sanny asi [ as ce tic !
33
N I BALAMBA
23
UPAN I S HAJ)
M A I TR E Y A -U PAN I S H A D
OF
S A M AV E D A
h a th inking th is b o dy to be impermanen t
A K I N G named B rha dra t
o O bj ec t s
and h aving acquired indi ff erence ( t
) re tired to th e fo res t
lea ving his eldes t s o n t
o rule ov er ( h is ) kingd o m
Wi th h ands
uplift ed and eyes x ed o n th e s u n h e perfo rmed a se v ere Tapas
religi
o
us
aus
t
eri
t
y
At
th
e
end
o f a tho usand days th e
o
r
)
(
Lo rd S akaya nya Muni a kn o wer of At m a w ho was like re
wi tho u t sm o ke and w ho was as a sc o rc h ing re wi th h is Tejas
spiri
t
ual
lus
t
re
appr
o
ac
h
ed
h
im
and
addressed
th
e
King
th
us
:
(
)
)
(
'
MA I TRE YA
25
UPAN I SH A I)
his du t y
T ho u ar t f am o us by th e name o f Maru t A t
w hic h th e King asked : O Lo rd ! in wh a t way c a n y o u describe
At
m a ? T o w h ic h h e replied th us : S o und to uch and oth ers
h a ( e vi l )
w h ic h seem to be A rt
h a ( weal th ) are in fac t A n a rt
o th ese ne v er remem
at
m a ( th e l o wer Sel f ) clinging t
T h e B h t
bers th e Supreme Sea t T h r o ug h Tapa s Sa t
wa ( quali ty ) is
acquired th r o ug h Sa t
wa a ( pure ) mind is acquired ; and th r o ug h
t
mind ( P arama A m a ( th e h ig h er Sel f) is reac h ed T h r o ug h
a tt aining A t
m a o ne ge t s liberat i o n Jus t as re wi tho u t f uel
is abs o rbed in to it
a ( tho ug ht ) th r o ug h t h e
s o wn w o mb s o C h i t
t
des truc ti o n o f i t s m o dicati o ns is abs o rbed in t o i t s o wn w o mb
i
s
ur
e
T
o
a
mind
th
a
t
h
as
a
tt
a
ned
quiescence
and
t
ru
th
o
c
)
(
and w h ic h is n ot a ff ec t
e d by sense o bjec t s th e e v en t s th a t o c cur
I t is
t
o i t th r o ug h th e b o ndage o f Karma are merely unreal
C h it
a al o ne th a t is Sams ara I t s ho uld be cleansed wi th
t
a ( th inks ) o f th at n a t ure h e bec o mes
e o rt Wh a t e v er h is C h i t
t
Th is is an arch aic mys tery Wi th th e p uri fying o f C hi t
t a o ne
o peris h
makes b oth g oo d and ba d Karmas t
O ne w ho se mind
is th us clean s ed a ttains th e i n des t ruc tible B liss ( th r o ug h h is
Jus t as C hi t
a bec o mes uni t ed wi th an O bj ec t th at
o wn Sel f )
t
c o mes acr oss i t s o w hy s ho uld n ot one ( be released ) fr o m
b on
dage w h en o ne is uni t ed wi th B ra h man O ne s ho uld medi
ta t e in th e m iddle of t
h e l ot us o f t h e h ear t P a ra m e s wa ra ( th e
high es t Lo rd ) w ho is th e wi t ness to th e play of B u dd hi w ho is th e
o bj ec t o f supreme l ov e w ho is bey o nd th e reac h o f mind and
speec h w ho h as n o beginning o r end who is S a t
al o ne be ing o f
th e na tu re o f lig ht only w ho is bey o nd medi ta t i on w ho c a n
t
,
26
m a w ho is th e e ternal th e
sal
v
a
t
i
o
n
I
am
H
th a t P a ra m at
e
(
)
pure t h e libera t ed o f th e na t ure o f wisd o m th e t rue th e sub tle
th e all perv ading th e s e co n d le s s th e o cean o f bliss and o n e
t
th a t is sup eri o r to P ra t
a
a
m
a
th
e
l
o
wer
Sel
f
T
h
ere
is
n
o
(
)
y g
d o ub t ab o u t i t H o w will calami t y ( o r bo ndage ) appro ac h me
w h o am dependi ng up o n my o w n blis s in my h ear t w ho h a v e
pu t t
o s h am e th e g h o s t o f desire s
w ho l o o k up o n th is uni v erse
a s ( bu t ) a j ugglery and w ho am
n ot ass o cia te d wi th any thi ng
T h e ign o ran t wi th th eir o bser v ance of th e cas tes and o rders of
o th eir Karmas
li f e O b t ain th eir f rui t s acc o rding t
Men w ho
h av e gi v en up all du ties of c a s t es e t
res t c o n t en t in th e bliss
c
o f th eir o w n Self
T h e d is t inc ti o ns o f cas t e and o rders Of li f e
h av e di v isi ons am o ng th em h a v e beginning and end and a re
v ery p ain f ul T h ere fo re h av ing gi v en up all iden t ica ti o n
wi t h s o ns and as well a s b o dy o n e s ho uld d well in th a t endless
wa
th e h igh es t Ta t
T o w h ic h M a h ad e v a replied
T h e b o dy
t
o
is said t
be a t emple Th e J iva in i t is S i v a al o ne Having
gi v en u p all th e cas t O ff o e rings O f A j ana o n e sho uld w o rs h ip
T h e c o gni t i o n Of e very th ing as
Hi m wi th S o h am ( I am He )
n o n di ff eren t fr o m o nesel f is J ana ( wisd o m ) A bs t ra c ting th e
P uri fying th e
m in d fr o m sensual O bjec t s is D hy a na ( medi t a t i o n )
min d o f it
s impuri t ie s is S n an a ( ba t h ing )
Th e subjugati o n Of th e
O ne s ho ul d
I n d riya s ( sensual o rgans ) is S auch a ( purica t i o n )
drink th e ne c t ar o f B rah man and beg foo d fo r main t aining th e
b o dy Ha ving o ne ( tho ug ht) al o ne h e sho uld li v e in a s o li t ary
place wi tho u t a sec o nd T h e wise man sho uld O bserv e th us
th en h e o b tains Abs o lu t i o n
Th is b o dy is subjec t to birth and dea th I t is of th e
nat ure o f th e secre ti o n Of th e f ath er and m oth er I t is im p ure,
,
'
'
THI RT Y M I N O R UPAN I S H AD S
28
is n o sal v ati o n ev en a ft
er many bir th s T h ere fo re o ne s ho u ld
a t t ain f ai th ( Mere ) aband o ning o f t
h e Karmas o r o f th e Man
ras u tt ered a t th e ini tiat i o n Of a Sanny a s i ( asce t ic ) will no t
t
c ons ti t u t e S a nnya sa T h e uni o n o f Ji va A t
m a ) ( th e l o wer Sel f )
and P arama At
ma ) ( th e h ig h er Sel f ) a t th e t
w o Sand h is
( m o rning and e v ening ) is termed S a n nya sa W ho e v er h as a
nausea fo r all Is h ana ( desires ) and th e r e s t as fo r vo mi t ed foo d
and is de vo i d o f all a ff ec ti o n fo r th e b o dy is quali e d fo r
S a nny asa At th e m o men t w h en indiff erence to wards all o bj ec t s
arises in th e mind a learn ed pers o n may t ake u p S a nnyasa
O th erwise h e is a f allen pers o n W ho e v er bec o mes a Sanny as i
o n ac c o un t o f weal th foo d cl oth es and f ame bec o mes f allen in
b oth ( as a Sanny a s i and as h o u e sh o l d e r) ( th en ) h e is n ot
w o rth y Of sal v a t i o n
t
t
'
M AI TRE YA
29
D PA N I SH A n
be tween ) th e A t
m a th a t kn o ws o r th e At m a th a t
r e m a in s a ft er
is kn o wn D O bec o me Of th e fo rm of th a t w h ic h
h aving gi v en u p all tho ug ht s R elinquis h ing wi th th eir
Vas a nas th e seer th e seen and th e v is ual w o rs h ip A m a al o ne
th e resplenden t supreme presence T h a t is th e real su p reme
S t a te w h erein all S a nka lp a s ( tho ug ht s) are a t res t w h ic h
resembles th e s t at e o f a s to ne and w h ic h is nei th er waking n o r
sleeping
di ff eren t ia t e
A D H Y AYA I I I
'
t
t
TH I R TY M I N O R UPAN I SH ADS
30
b o ndage I am wi tho u t th e n o
I am o f th e fo rm of th e part
less I am th e p art less I h av e C h i t
a tho ug h released fro m
th e uni v erse I am wi tho u t th e uni v erse I am o f th e fo rm o f all
is ) in C hin m a ra ( A bs o lu te C o n sci o us
lig ht I am th e L igh t ( Jyo t
ne s s ) I am f ree f ro m th e th ree peri o ds ( of t ime p as t p resen t
and f u t ure ) I am wi tho u t desires I am wi tho u t bo dy I am
I am G u na l e s s I am al o ne I am wi th
One th a t h as n o b o dy
em ancip ati o n I a m th e emanci p at ed O ne I am e v er wi tho u t
ou t
emancipat i o n I am wi tho u t t ru th o r un tru th I am always
O ne th a t is n o t
diff eren t f ro m S a ( B e n ess ) I h av e n o p lace t
o
t ra v el I h av e n o g o ing e t c I am always o f th e same fo rm I
am th e Q uies cen t I a m P u ru sh o t
a m a ( th e Lo rd o f S o uls )
t
T h ere is n o d o ub t th a t h e w ho h as realis ed h imsel f th us is
Myself W ho ev er h ears ( th is ) o nce be c o mes h imsel f B rah man
'
'
KA IVALY A
U PAN I S H A D
OF
K BS H NA
YAJU RVE D A
i ( B rah
Th en As wa laya na wen t to Lo rd P a ra m e sh t
H A RI H O H
-
TH I RT Y M I N O R U PAN I S HAD S
32
s
a blue neck ( N ila ka nt
h a ) and w ho is sereni t y ( i t el f ) th e
Muni att ains P a ra m at
m a th e w o mb o f a ll elemen t s th e A ll
Wi tness and ab ov e Tamas He o nly is B ra h m a He o nly is
He o nly is In d ra He o nly is th e indes t ruc t ible He
S iv a
o nly is th e Supreme He o nly is th e Sel f S h ining He o nly is
Vi sh na He o nly is Pra na He o nly is Time He o nly is
He o nly is all th ings th a t
He o nly is th e m oo n
A gni ( re )
e xis t o r will h ereaft er e xis t He o nly is e ternal
Hav ing
kn o wn Him o ne cro sses dea th
T h ere is n o oth er pa th to
sa l v a ti o n He o nly a tt ains P a ra bra h m a n w ho se e s in hi mself
all elemen t s and h imself in all elemen t s T h ere is n o oth er
m eans
Ha v ing c o ns ti tu t ed h is b o dy an A ra ni ( th e l o wer
a tt ri t i o nal piece o f w oo d ) and P rana v a ( O m ) th e upper A rani a
wise man burn s A jfi ana by th e c h urning o f medi ta t i o n
I t is o nly He ( P a ra m a m a) w ho deluded by M ay a
assumes a b o dy wi th th e in ternal o rgans and d o es e v ery th ing
I t is o nly He w ho in th e waking s ta t e is gra tied wi th w o men
foo d dr ink and oth er di v erse enj oymen t s In th e d reaming
s tat e th e J iv a enj oy s pleasures and pains in th e sev eral w o rlds
w h ich are crea t ed by His M ay a In th e dream less sleeping s t at e
w h en all are abs o rbed He reple t e wi th Tamas, a t t ains th e
s ta t e Of h appiness T h en th r o ug h th e fo rce of th e Karmas o f
pre vi o us birth s th at J i v a again wakes up and g o es to sleep
A ll th e div ersied o bjec t s ( o f th e uni v erse ) emana t e fr o m th e
Ji va w ho sp o r t s in th e th ree b o dies ( gro ss sub tle and cau s al )
T h e th ree b o dies are nally a bs o rbed in Him w ho is th e s o u rce
o f all
w ho is B liss and w ho is A bs olu te Wisdo m
F rom
Him
arise P ra na Manas a ll th e o rgans o f s en s e and
ac t i o n Ak as V ayu, A gni wa t er and th e earth supp o rt ing
all P a ra bra hm a n w hic h is o f all fo rms w hic h is th e
Supreme Ab o de o f th is uni v erse w h ic h is th e m o s t sub tle
o f th e sub tle and w h ic h is e tern al is o nly y o ursel f
Y o u are
'
KA W A LY A - UP AN I s H An
33
'
'
OM
5
A T- S AT
A M RTAB I N DU U P A N I S H A D
-
or
K RS H N A
Y A JU R V E D A
36
OM
AT- S A T.
AT M A B O D H A U P AN I S H A D
OF
R G VE D A
P ro s t ra ti o ns t
o N ar aya na wearing c o nc h discus and mace
by w ho m th e Y o g i is rel eased fr o m th e b o ndage o f th e cycle o f
rebirth th r o ug h th e u tt erance o f Him w ho is o f th e fo rm o f
P ra nav a th e O m c om p o sed o f th e th ree le tt ers A U and M
wh o is th e unifo rm bliss and w h o is th e B ra hm a p u ru sh a ( all
perv a d ing P urush a) O m T h ere fo re th e reci t er of th e Man t
ra
h a w o rld
reach es th e Va iku nt
I t is
O m nam o N ar aya naya
th e h eart Kamala ( l ot us ) via th e ci ty o f B rah man I t is e ffu l
gen t like lig htning s h ining like a lamp I t is B ra hm a nya
i
s th e s o n o f
th
e
presider
ov
er
th
e
ci
t
y
o f B rah man )
th
a
t
(
mva ki I t is B ra hm a nya th at is M a dhu sda na ( th e killer o f
Ma d h u ) I t is B ra h m a nya th a t is P u nd a ri kaks ha ( l otus eyed)
a ( th e indes t ruc t ible
I t is B ra hm a nya Vish n u th a t is A chy u t
)
He wh o medi t at es up o n th a t s o le N a raya na w ho is la t en t in all
beings w ho is th e causal P urus h a w ho is causeless who is
P a ra bra hm a n th e O m w ho is wi tho u t pains and delusi o n and
w ho is all perv adi ng th a t pers o n is ne v er subjec t to pains
F r o m th e dual h e bec o mes th e f earless no n dual W ho e v er
sees thi s ( w o rld ) as mani fo ld ( wi th th e di ff erences o f I yo u h e
pas ses fr om dea th to death In th e cen t re o f th e h eart
l ot us is B rah man w h ic h is th e A ll w h ic h h as P raj fi a as I t s eye
and w hi c h is es tablis h ed in P ra j a na al o ne T o crea t ures
mi i t
T hi U p i h d t e t f At
ti n
d B ddh i
T he th ee ym b l t d f A k i
M
i d t be the J
in t
h thi d
U p i h d P j i i
I the M i nd ky
i
it t
t ib te P j i P k h Ji an
pe i l
d P ji
f l ki ng ve the p t nd the f t e
im
wi d m
OM
'
r a
ns r uc
sa
or
oo
ra
ra
as
a na s , a n
'
i iz na
ra
an s
'
s o
o s s an
an
an s
s sa
na
i ve
or s
c a
ur
ra
a rs
TH I RTY M I N O R
38
UPAN I S HA p s
Arm
o nu
Ura m su s
39
THI RTY MI N O R
4O
urs m snu ps
rn again
i
s no t
minu
t
s
is
n
ot
b
o
rn
again
yea
b
o
e
48
)
(
,
S KAN D A U PA N I S H A D
OF
K RS H NA
YAJU R VE D A
'
'
'
t s n of S iv n d i e p e e nte d o n e th by S a na t
k mi
T his wi ll giv a de s h k t the f ll w e of S iva nd Vish nu in I ndia
who wa ge us e l e ss wa a s t
o the s pre ma cy o f V i h nu a n d S iva
S ka n da is he
ru
a a
s r
oc
r s
o
ar
rs
ra
ms oa
rm a rv
42
ura
msna ns
Vis
h
u
T
h
e
b
o
dy
is
said
to
be
th
e
di
v
ine
t
em
p
le
n
)
(
T h e S i v a (in th e b o dy ) is th e G o d S a d as iva ( in th e t em p le)
Having gi v en up th e cas t o ff off erings o f a j ana o ne s ho uld
w o rs h ip Him wi th th e tho ug ht I am He
T o see ( o nesel f)
as n ot differen t ( f ro m Him ) is (jfi ana ) wisd o m
T o make th e
mind free fr o m sensual o bj ec ts is d hy a na ( medi t at i o n ) T h e
gi v ing up o f t h e s t ain s o f th e mind is s nana ( ba th ing ) T h e
subj u ga t i o n o f th e senses is s o u cha ( cleansing ) T h e nec t ar o f
B rah man s ho uld be drunk Fo r th e upkeep of th e b o dy o ne
s ho uld g o ab o u t fo r alms and eat He s ho uld dwell al o ne in a
s o li t ary place wi tho u t a sec o n d He s ho uld be wi th th e s o le
tho ug ht of th e n o n dual O ne T h e wise p ers o n w ho c o nduc ts
h imsel f th us a tt ains salv a t i o n P r o s t rat i o ns o n a cc o un t o f
S ri m a t
Param Jy o t is ( Supreme L ig ht ) ab o de May pro speri t y
and l o ng lif e a tt end ( me ) O N a ra simh a
O Lo rd of D e va s l
th ro ug h T hy grace pers o ns c o gnize th e t rue nat ure of B ra h m an
th at is un th inkable und iff e ren tia t ed endless and immu t able
thr o u g h t h e fo rms o f th e G o ds B rah ma N araya na , and S ankara
L ike th e eye ( w hic h sees wi tho u t any o bs t acle th e th ings )
spread in th e ali as s o th e wise always see th e su p reme ab o de o f
Vish nu B r ah mans wi th di v ine eyes w ho are always spiri t u all y
awake p raise in di v erse ways and illumina t e th e su p reme ab o de
o f Vis h nu
T h us is th e t
eachi ng of th e Ve d as fo r sal v a t i o n
Th us i s th e Upanis ha d
K
e s a va
'
tete
S a d asiva , li
rna
l bli ss T hi
.
tM li
w he he k ll e d t evil p we
3
N a ra si m h a , li
i
n
he
an -
on
is
o ne o f
H ira ny a ka s ip u
s a
inca rna io ns o f
a s a so
Vis hn
ura msm
TH I RT Y MI N O R
44
ns
ed
F ro m Viksh e p a S ak t i o f H ira nya ga rbh a ar os e th r o ug h
th e prep o nderance o f Tamas th e gro s s S ak t
i called a h a fi ka ra
Th a t w h ic h is reect ed in i t is Vir a t C h ai t
anya He ( Vira t )
presiding ov er i t ( ah a nka ra ) and p o sses s ing a mani fes t ed b o dy
bec o mes Vish nu th e c h ie f P urush a and protec to r o f all
gro ss b o di es F ro m tha t A t
m a ar o se ak as ; fro m ak as ar o se
Va yu fr o m Vayu agni fr o m agni apas and f r o m apas
i
h
i
T
h
e
v
e
a nm a t
ra s
r
u
d
imen
t
ary
pr
o
per
t
ies
al
o
ne
v
r
t
)
(
p
are th e gu na s ( of th e ab ov e v e ) T h at genera t ing caus e o f
th e uni v erse ( I s va ra ) wis h ing t
o crea t e and h a ving assumed
am o gu na wan t ed t
c o n v ertth e elemen t s w hic h wer e
o
t
a nm a t
ra s
sub tle t
in to gr o s s o nes In o rder to crea te th e
wo par t s eac h of tho se di v isible ele
uni v erse h e di vided in to t
men ts and h a v ing di v ided eac h m o ie t y in to fo ur par t s made a
v e fo ld mi xt
ure eac h elemen t h aving m o ie ty o f it
s o wn
o rig inal elemen t a nd o ne fo ur th of a m o ie t y of e ac h o f th e oth er
elemen ts and th us e vo l v ed o u to f th e v e fo ld classied gro ss
elemen ts th e many myri a ds o f B ra h ma ndas ( B ra h m a s egg o r
macr o c o sm) th e fo urteen w o rlds pert aini ng t
o eac h sp h ere and
th e sp h erical gr o s s b o dies ( micro c o sm) t fo r th e ( respec ti v e )
w o rlds Ha ving di vided th e R aj as essence of th e v e elemen ts in to
fo ur par t
s He o u t
of th ree such part s creat ed ( th e v e ) pra nas
h av ing v e fo ld f unc ti o n A gain o u to f t h e ( remaining ) fo ur th
par t He crea t ed ka rm e ndriya s ( t h e o rgans o f ac ti o n )
Havin g
di vided t h eir Sa t
v a essence in to fo ur par ts He o u t o f th ree suc h
a hkara na ( in tern al o rgan
p a r t s crea ted th e a nt
h
a
v
i
g
v
e
f
ld
n
o
)
of
'
'
t
h e xp n di n g p we
Vik sh e p a Sa k i
They a
is
re so un
d to ch fo rm t te
,
a s
r.
tm
ay
be
ca
ll e d t
he
ri n
a nd o
dour
s aw
ru
ura msm
45
fu nct i o n Ou t
v a essence
o f th e ( remaining ) fo urth p ar t o f S a t
ed th e j ane ndriya s ( o rgans of sense ) O u t o f th e co l
he crea t
a s ( dei t ies )
ive tot ali t y o f Sat
v a essence He crea t ed th e de va t
lec t
ruling ov er th e o rgans of sense and ac t i o ns T ho se ( de va t
a s ) He
crea ted He l o ca ted in th e sp h eres ( perta ining to th em ) T h ey
th ro ug h His o rders b egan t
o per v ade th e macr o c o sm
Th ro ug h
His o rders Vira t ass o ciat ed wi th a h a nk a ra crea t ed all th e
gro ss th ings T h ro ug h His o rders H ira nya ga rbha pr ot ec ted
th e sub t le things Wi tho u t Him th ey th a t were l o cat ed in
th eir sp h eres were unable t
Th en H e
o m ov e o r to d o any th ing
wish ed to inf use c h e t
ama ( li f e ) in to th em Hav ing pierced
th e B ra h m a nda ( B rah m a s egg o r macr o c o sm ) and B ra hm a ra n
d hra s ( h ead fo n t anelle ) in all th e micr o c o smic h eads He en tered
wi th in T ho ugh th ey were ( at rs t ) inert th ey were th en able
t
o perfo rm karmas like beings o f in t elligence
T h e o mniscien t
icl e o f M ay a
Ie v ara en tered th e micro c o s mic b o dies wi th a p a rt
and being deluded by th a t M aya acquired th e s ta t e of Ji va
I d en tif ying th e th ree b o dies wi th Him self He acquired th e s ta t e
As s o cia te d wi th th e a tt ribu te s o f th e
of th e ac to r and enj o yer
i t ran c e and dea th and being
es o f j agra tsva pna su shu p t
sta t
immersed in s o rro w h e is ( w h irled ab o u t and ) deluded like
o r p otte r s w h eel as if su bj ec t t
o b irt
h and dea th
wa te r lift
.
t
-
'
P a i nga la
'
'
THI R T Y M IN O R
UPA N I sHA ns
n
ra na m a a
a
and
a
nan
d
a
v
i
a nn a ma ya
y
y
j
y
p
maya A nna ma ya sh eath is th a t w h ic h is crea t ed and de v el o ped
and is abs o rbed into th e ear th w h ic h
o f th e essence o f foo d
ou t
is o f th e fo rm of foo d I tal o ne is th e gro s s bo dy T h e pr a nas
wi th th e k a rm e n driya s ( o rgans of ac t i o n ) is t h e p rana m a y a
T he fth pe t o f a nt
o be i t
e lf h vi g the f nction
n is m d e t
hk
inq i y th
gh o the s ll ito the wis e
n dh an
of a n
N a ve l is the se a t
of c h it
a
t
a pas
'
t
t
t
t
-
u sa
1
as
or
u r
a ra
ou
.
ca
PAN ISHAD
47
P AI HG ALA - U
'
'
'
t
-
t t
,
THI RTY M I N O R
48
urAN I sHAns
t
,
49
P AI NGA LA - U p a ni sHA n
t t
P ra ya ga ma
A D H YAY A
III
o o ff er an e x p o si t i o n o n
asked Yaj nav alkya t
th e m a havakya s ( sacred sen t ences of th e Ve d as ) T o w h ic h Yaj
O ne sho uld scru tinise ( th e sacred sen t ences )
a va lkya replied :
a da s i ( T ho u ar t T h a t
m
t
a
w
v a m a s i ( T h a t ar t tho u ) Tv a mt
T
Ta t
)
bra h m asi ( T ho u ar t B rah man ) and A h a mbr a hm asm i ( I am B ra h
man ) T h e w o rd Ta tden ot es th e cause of th e univ erse th at is
v ariega te d bey o nd percep ti o n h as th e ch aract eris tics o f o mni
science h as M ay a as H is v e h icle and h as th e a tt ribu t es o f Sac h
I t is He th a t is th e basis o f th e n oti o n I w h ic h h as
c hid a na nda
th e di ff eren tiat ed kn o wledge pr o duced by a nt
a hka ra na 3 and i t
is He th at is den ot ed by th e w o rd Twa m ( T ho u ) T h a t is
th e undi ff eren t ia ted B rah man w h ic h remains as th e aim ( o r mean
ing ) of th e w o rds Ta t
and Tva m a ft er freeing i t sel f fro m M ay a and
Avi d y a w h ic h are respec ti v ely th e v e h icles o f P a ra mat
ma and
ma
J i vat
T h e inqu iry in to th e real signicance o f th e sen t ences
va ma s i and A h a mbra h ma s mi fo rms ( w h a t is called s ra v a a
Ta t
n
)
f
o
h
earing
th
e
rs
t
s
t
age
inquiry ) To inquire in s o li t ude in
(
t
o th e signicance o f s ra v a na is manana
Th e c o ncen t ra t i o n o f
th e mind wi th o ne p o in tedness up o n th a t w h ic h s ho uld be s o ug ht
after by s rav a na and manana is nididhyas a na Sam ad h i is th a t
st
a te in w h ic h C h i t
a h av ing gi v en u p ( th e c o ncep t i o n of th e
di ff erence o f) t h e medi t a to r and th e medi t ati o n bec o mes o f th e
fo rm of th e medi t at ed like a lamp in a place wi tho u t wind Th en
o At
arise th e m o dica ti o ns per t aining t
m a Suc h ( m o dica ti o ns )
be kn o wn 3 bu t th ey c a n o nly be in f erred th r o ug h mem o ry
c a nno t
f
of
th
e
sam
ad
h
i
s
t
a
t
e
T
h
e
myriads
o
karmas co m m it
t
e d in th is
)
(
beginningles s cycle o f rebir th s are anni h ila t ed o nly th r o ug h
th em Th ro ug h pro c iency in p rac tice th e curren t of n e c tar
P a inga l a
T h en
'
'
the
ti
Y o ins
7
sa
a s ra
ar
TH I RT Y M I N O R U PAN ISH AD S
5O
u lic a t
I s va ra wi sh ed t
o pr o duce n o n qui nt
ion (o r in vo lu ti o n )
p
ia t
in th e v e fold d ie re n t
elemen t s
Hav ing drawn in to
ed
th eir cause B rah m a s egg and i t s e ffec t s o f w o rlds and mi x ed
to ge th er t h e sub t le o rgans o f s en s e and ac t i o n and th e fo ur
in t ern al o rgans and di s s o l v ed all th ing s c o mp o sed o f t h e
elemen t s in to th eir cause th e v e elemen t
s He th en caused
merge
in
to
wa
t
er
wa
t
er
in
to
agni
agni
in
to
hi
vi
t
o
r
t
p
Vayu and Vayu in to ak as a k as in to a h a nk a ra a ka nkara
a
a
in to mah atmah a in to a vya kt
and a vya kt
in to P urus h a
in regular o rder Vir a t H ira nya ga rbh a and I s va ra being
f reed fr o m th e v e h icle o f M ay a are abs o rbed in to P a ra m a m a
Th is gr o ss b o dy c o mp o sed o f th e v e diff eren t ia t ed elemen ts
and o b ta ined th r o ug h accum ul a t ed karma is merged in to i t s
sub tle s ta te o f n o n quin t uplica te d elem en ts th ro ug h th e e x
t inct i o n o f ( bad ) karma and increase o f g oo d karma th en attains
i t s k arana ( causal ) s t a te and ( nally) is abs o rbed in to it
s
m
i
a i a sa
a
a
V
s va
cause
and
and
a
ha P ra t
ast
K t
t
T
j
y g
inc t are
P raj ii a th eir u p a dhi ( of a vi d y a ) h av ing bec o me e xt
ng
m
a
abs o rbed in P ra t
T
h
is
S
p
h
ere
of
uni
v
erse
bei
a
a
(
)
y g
burn t up by th e re o f j nana is abs o rbed al ong wi th i t s cau s e
into P a ra m a t
T h ere f o re a B r ah m ana sho uld be care ful
ma
and Tva m T h en
a n d always medi t a t e up o n th e iden t i t y o f Ta t
A ma s h ines like th e sun freed f r o m th e ( o b s cura ti o n o f th e )
cl o uds O ne s h o uld medi t a t e up o n A t
m a in t h e mids t ( of th e
b o dy ) like a lamp wi th in a j ar
At
m a th e K t
a te d upo n as be ing o f
h a s ho uld be medi t
a st
th e s ize o f a t h umb as being of th e nature o f th e jy o is ( lig ht )
wi tho u t sm o ke as being wi th in illuminating all and as b eing
.
'
THI RT Y M I N O R
52
UP AN I SH A ns
de a th o f an asce tic w
h o is O f t h e fo r m ( o r h as a ttained th e na t ure )
o f B ra h man th ere is n o p o llu t i o n ( to be o bser v ed ) 3 nei th er th e
cerem onies o f re ( as burning th e b o dy ho ma e t
c ) 3 no r th e
pi nda ( balls o f rice ) n o r cerem o nies o f wa t er n o r th e peri o dical
cerem o nies ( m o n th ly and yearly ) Jus t as a foo d o nce c oo ked
is n ot again c oo ked s o a b o dy o nce burn t ( by th e re o f
wisd o m ) s ho uld n ot be burn t ( o r e xp o sed t
o re ) again
T o o ne
Who se b o dy was burn t by t h e re o f wisd o m th ere is nei th er
s raddh a ( required to be per fo rmed ) n o r ( f uneral ) cerem o ny
S O l o ng as th ere is th e u pa dhi ( o f n o n wisd o m ) in o ne s o l o ng
s ho uld h e serv e th e Guru He s ho uld c o nduc t h imsel f to ward s
h is Guru s wi f e and c h ildren as h e d o es t
I f being
o h is Guru
o f a pure mind of th e na t ure o f i m ma c ula t e C h i t
and resigned
and h aving th e dis criminat i o n arising f ro m th e a tta inmen t o f
'
'
ar
ur
53
P AI NGALA - UP AN I S H AI)
At
Th ro ug h th e to rc h O f wisd o m th e in ternal A ma sees
ma
( o r kn o ws )
A wise man in w h a te v er place o r manner h e dies is
abso rbed i n th a t place like th e all perv ading ak a s I t s ho uld
be kn o wn th at A t
m a is abs o rbed a s t ruly as th e a kas in th e
w
en
br
o
ken
T
h
en
h
e
a
tt
ains
th
e
all
per
v
ading
wisd
o
m
t
h
o
)
(
p
lig ht th a t is .wi tho u t supp o r t T ho ug h men sho uld p er fo rm
o
f
apas
s
t
anding
o
n
leg
fo
r
a
peri
o
d
years i t will no t
o
n
e
t
in th e leas t be equal t
O ne
o o n e sixteen th par t O f d hya na yo ga
de s ir o us o f kn o wing w h a t j na na ( wisdo m ) and j e ya ( th e ob j ec t
t ain h is desired end e v en
o be kn o wn ) are will n o t be able to a t
t
t ho ug h h e may s t udy th e S as ras fo r
years T h a t w h ic h is
al o ne s ho ul d be kn o wn as th e in des truc tible T h a t w h ic h e xis t s
i
s o nly i mpermanen t
in
th
is
w
o
rld
T
h
ere
fo
re
a
ft
er
h
a
v
ing
(
)
)
(
gi v en up ( th e s t udy O f) th e many S a st
ras o n e s ho uld w o rs h ip th a t
w h ic h is sat
ya ( t ruth ) T h e many karmas puri ty ( of mind and
h eart ) j apa ( th e mu tt ering Of man t
ras ) sacrice and pilgrim
agesall the se s ho uld be o bser v ed t ill Ta t
For
va is kn o wn
t
Mah a t
m as ( n o ble s o uls ) to be always in ( th e c o ncep ti o n o f) I
am B rah man c o nduces to th eir sal v a ti o n T h ere are tw o causes
t
o
th
a
t
lead
b
o
ndage
and
emancipa
t
i
o
n
T
h
ey
are
mine
a nd
)
(
n ot mine T hr o ug h mine crea t ures are b o und w h e reas th r o ug h
n ot mine th ey are released fro m b o ndage Wh en th e mind a t
tains th e s t at e o f Humani ( ab ov e manas vi a w h en i t is des t ro yed )
th en th ere is ne v er th e c o ncep ti o n o f duali ty Wh en th e U nm a ni
s ta te o ccurs th en is th e supreme Sea t ( a ttained ) ( After w h ic h )
w h ere v er t h e mind g o es th e re is th e su p reme Sea t ( to i t via th e
mind enj oys sal v a ti o n w h erev er i t is ) T h a t w h ic h is equal in
all is B ra h man al o ne O ne may a tt ain th e p o wer to s t rike th e
ak as wi th his s t 3 h e may appease h is h unger by ea t ing h u sks
( of grain ) bu t ne v er s h all h e a tt ain emanci p a ti o n w ho h as n ot
I am B ra h man
h e sel f c o gni t i o n
t
'
'
'
54
ibaw a a re the R a ma ya na
It
a nd
t
he M
a ha bha r a a
A D HY ATM A U P A N I S H A D
-
OF
S UK LA
YA JU R VE D A
'
'
sa
ur
THI RT Y M I N O R
56
UP AN I SH A ns
57
Ap HY ATM A - UP AN I SHA I)
'
'
58
w o rld
t
and
t
t
ex o
s.
THI R T Y M IN O R UPAN I S H AD S
6O
w h a t is di ff eren t ( f ro m I t ) i
In this mig hty o cean o f B rah man
full o f th e nec t ar o f undi vided bliss I d o n ot see h ear o r kn o w
any th ing I remain i n m y A t
m a o nly and in my o wn na t u re o f
I am an a s a nga ( o r th e a sso ci a t
I
e l e s s)
S a tAna n d a rup a
am an asanga I am wi t ho u t any a tt ri bu t es I am Hari ( th e
L o rd t aking away sin ) I am th e quiescen t th e endless th e all fu n
and th e ancien t I am nei t h er th e agen t n o r th e enj oyer
I am th e c h angeless and th e de cayle s s I am o f th e na t ure o f
pure enligh t enmen t I am t h e o ne and th e perp e t ual bliss
o A an t
a ra t
Thi s s c ience w a s impar t ed t
w ho gav e i t
ama
p
to B rah m a B rah m a gav e i t to Gho ra A ngira s Gho ra A ugiras
o R a ma
gav e i t t
A nd Ra ma gav e i t to
o R a ikv a w ho ga v e i t t
all being s T h i s is th e t eac h ing O f N irv a na ; and th is is th e
teac h ing o f th e Ve das 3 yea th is is th e t each ing of th e Ve d as
T h us ends th e Upanish ad
,
SHB A L A U P AN I S H AD
-
0F
S UK LA YAJU R V E D A
-
K H AND A I
To w h ic h
T H E N h e ( Ra ik va ) asked :
W h a t was a trs t
( He th e Lord ) replied :
n o r asa
nor Sa t
asa t F ro m i t
T h ere was nei th er S a
amas ( darkn ess ) was e vo l v ed F r o m t
amas came bh adi 3 f ro m
bh t
adi came a ka s f r o m ak a s v a yu 3 f r o m Vayu agni ( re ) 3
fro m agni apas ( wa ter) 3 and fr o m a pas pr hiv i ( earth )
Th en i t became an egg Aft er remaining s o f o r o ne ( di vine )
year i t s p li t in to t w o and became earth bel o w th e ak as ab ov e
and in th e mids t th e inni t e P urush a o f a div ine fo rm o f myriads
a s ( elemen t s )
f ee t and h ands P ri o r to th e bh t
o f h eads eyes
th ree
h e h ad e vo l v ed M rt
yu ( t ime o r dea th ) Of th ree le tt ers
'
'
Varga vi dy
'
T he b l te ( P a ra bra h m a n) i s n e ithe S t( B ne s ) n a ss t( no t
B e ne s s )
It
i s n e ithe r p i i t n
m tte no
a co m m ingl in g
nor a co m m ing l in g o f b th
h
of b t
o Vis h nu P uri na
adi i s t
am a a s h a nk a a a cco di ng t
B h t
he sta te o f
A bove a n d be lo w refe rs n o ttt
h
p o sitio n b to nl y t
o t
h e m i d t i m pl ie s th t ak as a n d e arth a re s oa ked
In t
s btl e
m tte g ss
h sp i i t
in a nd wi t
T his re fers t
t
h
s t t i n e m a n if e st a tio n o f P r s ha o
o
s pirit
is t
K al
o
h e st m ni
thro gh ti m e w hen o nl y th e is tivity M rt
y
he G o d o f d ea th ) is the s e co n d ary one d e a l ing w ith
f st
to n w he e Y m ( t
the d ea th o f rea tur es l o w e d wn
1'
m e n s divid e d o wi th p a rts
P ra s literal ly i nj ring a n
K h nd
Hence M rt
o the r
s p rt
s
yu w ith h is kh nd pa r s di vi d e d ete n l tim e in t i t
he b so l te th o gh p i m o dia l m tte
I n the Pur i na s a n d
a n d co ndi ti o ns t
the boo ks M rt
yu a nd Y a ma a re re p re se nte d a s ha ving a n a xe bro ke n in a
1
so u
or
ro
r,
r as
r u
er
ac
co ni c
or
or
or
e-
a-
r.
62
K H AND A II
'
'
'
In
th
er
ds beings
wor
'
of
Sa
t
t
va ,
Ra j a s
ro
a nd
Ta ma s
a nd a n a
dmix ture o f
sus A
63
urs m sns n
ra s
a n mat
rudimen
t
ary
pr
o
per
t
ies
)
t t (
a
a vya k t
a
in to bh t
in to a vya kt
ad i bh t
adi in to mah atmah at
in to a k sh a ra ( th e inde s t ruc t ible ) a ksh a ra in to amas ( dark
ne ss ) A nd t amas bec o mes o ne wi th th e supreme Lo rd A nd
th en th ere is nei th er S a t
n o r asa n o r Sa t a s a
T h is is th e
t eac hing o f N ir v a na and t h i s is th e teac h ing of th e Ve d as Y ea
T h is is th e teac h ing o f th e Ve d as
in to
indriya s
a nm a r a s
t
.
K H AND A III
h e w ho kn o ws th is
-
K HA ND A IV
In th e middle of th e h ear t is a red e sh y mass in w h ic h is
us
th e d a h a ra l o t
L ike th e l ot us i t o pens in to many ( pe t al s )
T h ere are ten o p en ing s in th e h ear t Th e ( diff eren t kind s o f)
pr a nas a re l o cat ed th ere W h ene v er h e ( A m a ) is uni t ed wi th
Th e word a nasa ke na ( n n inj y ) is re pe te d in the te xt w h ic h is wro n g
~
ur
TH I R T Y M I N O R U PAN I S H AD S
64
says h e
,
'
K H AND A V
ro
m a na s ,
r s
or
s o
ddhi
ou
ua
ac
h nk a
a
ra
o
,
a nd c
ra
t
hit
a
rr
c s
ar n
s o
or
s o
S O BALA UPAN I S H AD
65
'
'
'
'
THI RT Y M I N O R U P AN ISH AD S
66
T h e h and is a dhyat
ma th a t w h ic h c a n be h andled is a d h i
a
bh at
a and Indra is a d hid a iva t
T h e n a dis bind th em He w ho
m o v e s in th e h and th a t w hi c h can be h andled by i t Indra t h e
n a di s pra na v ij ii an a a nanda th e ak as of th e h ear t and
wi thin all el s e T h a t is A t
m a I t is th a t w h ic h sho uld be w o r
s h ipped I t is wi t h o u t o l d age dea th f e a r s o rro w o r end
T h e f ee t is a dhya t
m a th a t w h ic h is walked up o n is ad h i
a
bh t
a
and Vi s h nu ( o r Upendra ) is a d hida iva t
T h e n a dis bind
th em He w ho m ov es in th e f ee t th a t w h ic h is walked u p o n
h e ak as o f th e h ear t
Vish nu th e n adi s pra na vij an a a nan d a t
and wi th in all else T h a t is A t
ma I t is th a t w h ich s ho uld be
w o rs h ipped I t is wi tho u t Old age dea th f ear s o rr o w o r
end
m a th e e x cret
T h e anus is a d hyat
a is a dhibh t
a and M rt
u
y
a
is a dhida iva t
T h e n a dis bind th em He w ho m ov es th e anus
u th e n a dis pr a na v i a n a a nan d a th e ak as of
th e e x cre t a M rt
y
j
th e h eartand wi th in all else T h at is A t
m a I t is th a t w h ich
s ho uld be w o rs h ipped I t is wi tho u t o ld age d ea th f ear s o rr o w
o r en d
m a th e secre t i o n is a d hibh fi t
T h e geni t als is a d hyat
and
a
P raj apa t i is a d hida iv a a T h e n a dis bind th em He w ho m ov es
in th e geni t als secre ti o n P raj apat i th e n a dis pr a na vij ana
a nan d a th e a k as o f th e h ear t and wi th in all elseT h a t is At m a
I t is th a t w h ich s ho uld be w o rs h ipped I t is wi tho u t O ld age
dea th f ear s o rr o w o r end
m a th e th inkable is a d h ib a , and t h e m oo n
Manas is a dhyat
a
T h e n a di s bind th em He w ho m ov es in th e
is A d h ida iv a t
manas th e th inkable th e m o o n th e n a dis pra na vij ana a nan d a
th e ak a s o f th e h ear t and wi th in all el s e T h a t is A t
m a I t is
th a t w h ic h sho uld b e w o rsh ipped I t is wi tho u t o ld age dea th
f ear so rr o w o r end
m a th e cer t ainly kn o wable is a d hibh ut
B u dd h i is a dhy at
a
a
and B ra h m a is a d hid a iva t
T h e n a dis bind th em He w ho m ov es
in bu dd h i th e cer t ainly kn o wable B ra h m a th e n a dis pra na
v i ana a nan d a th e ak a s of th e h ear t and wi t h in all else T h a t
j
,
'
'
'
'
'
h e o igin l m n
A lth o gh in t
h e k m e n d iy
ert
ed he e a ft
e t
1
in s
ar
as ,
a s.
bu ddh i e t
c
,
a re
in
h m i d d l e yet t
hey
t
e
a re
68
'
'
K H A ND A VII
Wi th in th e b o dy is th e o n e e t ernal Aj a ( unb o rn ) l o ca te d
in th e cav e ( o f th e h ear t ) E ar th is His b o dy T ho ug h He
h ear th d oes n ot kn o w Him Wa ters a re His
mov es in th e eart
,
S U BALA -U
PAN I S H AD
69
is th e t ea c hing o f th e Ve d as
.
'
'
'
K H A ND A VIII
T h e At
m a o f all w h ic h is immacula t e is l o ca te d wi thin
th e ca v e in th e b o dy A m a w h ic h li v es in th e mid s t o f th e
b o dy lled wi th f a t es h and p h legm in a sea t v ery cl o sely
s h u t up wi th s h ining many c o l o ured walls resembling a G a ndha r
v a ci ty and wi th th e ( sub tle ) essence g o ing o u t
o f i t ( to oth er
part
s of t
h e b o dy ) w h ic h sea t may be l ike n e d t
o a
a in
pl a nt
o wer and is e v er a gi t a t ed like a wa t er bubbleth is A m a is o f
an un th inkable fo rm th e D i vine D e v a a s so c ia t
e l e ss and p ure
h as t
ej as as i t s b o dy is o f all fo rms th e L o rd o f all th e un th ink
able and th e b o diless placed wi thi n th e ca v e imm o rt al
s hining and bliss i ts el f
He is a wis e perso n who c o gnizes
A m a th us and n o t
o ne w ho d oe s no t
do s o
THI R TY MI N O R U PAN I S H AD S
70
K H A nD A
O nce
IX
ques t i o ned H im ( Lo rd ) th us : O L o rd in
w ho m d o es e v ery th ing disappear ( o r merge )
He replied
th us :
T h a t w h ic h ( o r h e w ho ) disappears in th e eye be c o mes
t h e eye o nly 3 th a t w hi c h disappears in th e v i s i ble beco mes th e
vi sible o nly ; th a t w hic h disappear s in th e sun be co mes sun o nly 3
th a t w h i c h disappears in Vira t bec o mes Vira t o nly 3 th at wh ic h
disappears in pr a na bec o mes pr a na o nly ; th a t wh ic h disappear s
in v ij fi ana bec o mes v ij an a o nly 3 th a t w h ic h di sappear s in
a nanda bec o mes anan d a o nly 3 th a t w hic h di s appears in
urya
bec
o
mes
urya
o
nly
t
t
( all th ese ) a tt ain th a t w h ic h is death
T h en He c o n t inued :
T h a t wh ic h di s appears in th e ear
beco mes ear i t sel f 3 th a t w h ic h disappe ars in th e audible beco mes
th e au dible o nly 3 th a t w h ic h disappears in d ik ( space ) bec o mes
d ik o nly ; th a t w h ic h disappe ars in s u d a ra s a na ( discus ) be co m es
s u d a r s a na o nly : th a t w h ic h disap p ears in ap a na bec o mes ap ana
o nly ; th a t w h ic h disappears in vij ana bec o mes vijana o nly 3
th a t w h ic h disa ppears in a nan da bec o me a nan d a o nly ; th a t
whi c h disappears in t
urya bec o mes t
urya o nly ( all th ese ) a tt ain
th a t w h ic h is dea th less f earless s o rro wless endless and
seedl ess
T h en He c o n t inued : T ha t w h ic h disappears in th e n o se
beco mes n o se o nly ; th a t w h ic h disapp ears in th e o d o ri f er o u s
beco mes o d o rif er o us o nly 3 th a t w h ic h di s appears in p rt
hiv i
hiv i o nly ; t h a t w h ic h disappears in j it
bec o mes p rt
a m ( vic to ry )
bec o mes v ic to ry o nly 3 th a t w h ic h disappears in vy ana
beco mes vy a na o nly 3 t h a t w h ic h di s app ears in v ij ana bec o me s
vij ii ana o nly ; th a t w h ic h di sappears in bliss beco mes bliss o nly ;
tha t w h ic h disappears in t
ury a bec o mes t urya o nly ( a ll th ese )
a ttain th a t w h ic h is dea th less f earless s orr o wles s endless and
s ee dless
Th en He c o n tinued : T h at w h ic h disappears in th e m o u th
b ec o mes th e m o nt
h o nly 3 th a t w h ic h disappears in th e t as t ed
be c o mes th e t as t
ed o nly 3 th a t w h ic h di sapp ears in Varuna
b e co mes Varu na o nly 3 tha t w h ic h disa p pe a rs in so u mya
,
Ra ikv a
S UB LLA -U
PAN I S H AD
7l
urya
bec
o
mes
urya
o
nly
t
t
( all th ese ) a tt ain th a t w h ic h is
or
72
seedles s
T h en He c o n t inued
T h a t w h ic h disappears in th e anus
bec o mes th e anus o nly 3 th a t w h ich disappears in th a t w h ic h is
e x cre t ed bec o mes th a t w h ic h is e x cre t ed 3 th a t w h ic h disappears
rt
u o nly 3 th a t wh ic h disappears i n spiri
M
in M nt
u
bec
o
mes
y
y
t u ons liqu o r bec o mes spiri t u o u s liqu o r o nly ; th a t w hic h d is
appears in h urricane bec o mes h urricane o nly ; th a t w h ic h dis
appears in vij ana beco mes vij ana o nly 3 tha t w h ic h disappears
in bliss bec o mes bliss o nly ; th a t w hic h disappears in t
urya
bec o mes t
urya o nly( a ll th ese ) a tt ain th a t w h ic h is dea th less
w h ic h is dea t
hl es s f earless s o rr o wless endless, and seedless
,
SUBALA - U
PAN I SHAD
73
T h en He c o n tinued :
T h at wh ic h d isapp ears in bu dd h i
bec o mes bu dd hi i t sel f ; th at w h ic h disappears in th e cert
ainly
kn o wable bec o mes th e cert ainly kn o wable i t sel f ; th a t w hic h dis
appears in B rah m a bec o mes B rah m a h imsel f 3 th at w h ich dis
appears in K rshna bec o mes K rsh na h imsel f ; th a t w h ic h dis
appears in S a rya bec o mes S a rya i t sel f 3 th at w h ic h disappears
in vij a na bec o mes v ij ana i tsel f 3 th a t w h ic h disappears in
a nan d a bec o mes a nan d a i t s el f ; th a t w h ic h disappears in t
urya
bec o mes t urya i t
self( all th ese ) a tt ain th a t w h ic h is death less
a
a
bec
o
m
es
K
e
a
r
t
tj
j i t sel f 3 th at w h ic h disappears in b h a
i bec o mes bh asv a i i ts el f 3 th a t wh ch disappears in n a ga
s va t
bec o mes n aga i t sel f 3 th a t w h ic h di sappears in vij ana bec o mes
vij an a i t sel f 3 th a t w h ic h disappears in a nan d a bec o mes a nan d a
i t sel f 3 th a t w h ic h disappears in t
urya bec o m e t
urya i t sel f ( all
th ese ) a tt a in th a t w h ic h is dea th less f earless s orro wle ss e nd
'
t
t
10
TH I RT Y M I NOR UP AN I SH AD S
74
kn o ws th is
,
K H AND A
w oof ? He replied
In th e w o rlds of Bhh
He replied
In th e w o rl d s o f B hu va h
In w h a t are th ese ( B hu va h w o rlds ) w ov en warp and
wo o fj?
In th e w o rl ds o f S u v an
In w h a t are th ese ( S u va h w o rl ds ) w ov en warp and w oof ?
In th e w o rlds o f Mah ah
In w h a t are t h e se ( M ah ah w o rlds ) w ov en warp and
w oof ?
In th e Ja na l o ka
In th e Ta p o lo k a
In th e Sat
ya l o ka
In w h a t are th ese ( S at
ya w o rlds ) w ov en warp and w oof
In th e P raj a pat
i l o ka
In w h a t are th ese ( P raj apat
i w o rlds ) w ov en warp and
w oof ?
In th e B rah mal oka
In w h a t are th ese ( B ra h ma w o rlds ) w ov en warp and
w oof
In th e S a rv a l o ka
T HI RTY MI N O R UPAN I SH AD S
76
K HA nD A
XIII
Ve d as 3 yea th us is th e e xp o si t i o n o f th e Ve d as
,
,
'
'
'
t
.
K HAND A XIV
i
is
th
e
foo
d
and
a
pas
is
th
e
ea
t
er
a
pas
s th e foo d
;
t
is is th e foo d and v ayu is th e
and jy o t
is ( o r re ) is th e ea ter 3 jy o t
eat er 3 v a yu is th e foo d and a k a s is th e eat er ; and ak as is th e foo d
he ea t ers 3 indriya s are th e foo d and
and th e in driya s ( Organ s ) a re t
m anas is th e ea t er ; manas is th e foo d and bu dd hi is th e ea t er 3
a is th e
a
bu ddhi is t h e foo d and a vya kt
is th e ea t er 3 a vya kt
foo d and a ksha ra is th e ea t er 3 a ksh a ra is th e food and
h e ca us e o f a n e ff ec t be co m
T he c se s nd eff e ct
herein give n o tt
s
se
h e eff e ct o f a higher
ing itse lf t
P r hivi
'
'
au
a re
ca u
S UBALA- U
77
PANI SH AD
n
m
u
bec
o
mes
o
e wi th th e Su p reme
is
th
e
ea
t
er
and
r
t
;
t
y
B ey o nd Him th ere is nei th er S a t
n o r asa t
n o r S a asa
T h us
is th e e xp o si ti o n o f N irv a na and th us is th e e x p o si ti o n o f
th e Ve d as 3 yea th us is th e e x p o si ti o n Of th e Ve d as
m r yu
tt
-
K HAND A XV
Ve d as
-
'
'
'
K HA ND A XVI
T his S u bala B i ja B rah ma U p anis h a d sho uld nei th er be
gi v en o u t
n o r t aug ht t
o o n e w ho h as n ot c o n t r o lled hi s passi o ns
w ho h as n o s o ns w ho h as n ot g o ne to a Guru and h aving be
c o me his disciple h as n ot resided wi th him fo r a year and w ho se
f ami ly and c o nduc t are n ot kn o wn T h ese d o c t rines s ho uld be
t aug ht to h im w ho h as su p reme de voti o n t
o th e Lo rd and as
muc h to h is Guru T h en th ese t ru th s s h ine in h is great s o ul
T h us is th e e x po si ti o n o f Nir vana ; th us is th e e xp o si t i o n of
th e Ve d as 3 yea th us is th e e xp o si ti o n o f th e Ve d as
T E J OB I N D U
1
-
UP A N I SH A D
or
KRSH N A
YA J URV E D A
C H AP T E R I
as
ua
ua
or
ro
rEJos a
'
Urm
79
ura m su s ns
T H IRTY MINO R
8O
w o rd t
I t is T h a t wh ic h is ( re a lly ) called
o describe i t ?
silence and w hi c h is nat urally unders too d ( a s such ) T h ere
is silence in c h ildren bu t wi th w o rds ( lat ent ) wh ereas th e kn o w
ers o f B rah man h av e i t ( silence ) bu t wi tho u t w o rds Th at
s ho u ld be kn o wn a s th e l o ne ly seat in w h ic h th ere is n o man
in th e beginning mid d l e o r end and th ro ugh w hi c h all th is
( uni v erse ) is f ully perv aded T h e illusi o n o f B rah m a and al l
oth er beings ta kes p l ace wi th in o ne t winkling ( of His eye )
T h a t s ho uld be kn o wn a s asa na ( p o s t ure ) in w h ic h o ne h a s wi th
ease and wi tho u t f atigue ( unin t erru p ted ) medit a ti o n of B ra h man ;
th at is de scribed by th e w o rd k ala ( time) th at is endles s bliss
and th a t is s e co n d le s s Ev ery th ing else is th e des tr o yer of
h appiness Th a t is called siddhasa na ( si dd h a p o s t ure ) in w h ic h
th e si dd h as ( psyc h ical pers o nages) h av e succeeded in realising
th e e ndless One a s th e supp o r t o f th e uni v erse c o n ta ining all
th e elemen ts e tc T h a t is called th e m la ba nd ha w h ic h is
hr o u gh w h ich th e r oot C h i t
th e Mu la ( root ) o f all w orlds and t
a
t
is ( ban d h a) b o und I t s ho uld be always prac tised by th e
,
Raj a yo gin s
O ne af t
er h av ing kn o wn th e equali ty o f th e angas ( o r
par ts o f yo ga) p oin t to o ne and th e sam e B rah man s ho uld be
abs o rbed in th a t equal ( o r uni fo rm ) B rah man ; i f n ot th ere is
n ot th a t equali ty ( attained ) T h en like a dry tree th ere is
s t raight ness ( o r uni fo rmi ty th r o ug ho u t ) M aking o ne s visi o n
f u ll o f spiri t ual wisd o m o ne s ho uld l oo k up o n th e w o rld as f ull
T h at visi o n is v ery n oble I t is ( general ly ) aimed
o f B rah man
a t th e tip o f th e n o se ; bu t i t s ho ul d be direc te d to wards th a t
seat ( of B rah man ) w h erein th e cessati o n o f seer th e seen and
sig ht will t ake place and n ot to wards th e t
i p o f th e n o s eL Th a t is
cal led pr anay ama ( t
he c o n tr o l o f breath ) in w h ic h th e re is th e
c o n t ro l o f th e m o di cati o ns ( of mind ) th r oug h th e c o gni ti o n o f
at es o f chi t
a a nd oth ers Th e c h ec kin g o f
B ra h man in al l th e s t
t
,
'
81
u
O
J
BI
N
u
r
p U PAN I sH A n
h
oo
d
tho
ug
ht
I
am
B
ra
m
n
al
o
ne
and
is
wi
tho
u
t
any
g
a
supp o rt
T h is d hy ana is th e gi v er o f supreme bliss B eing
rs t in a s t a t e of c h angelessness and th en tho r o u gh ly fo r
ge tt ing ( e v en ) th at s tat e o wing to th e c o gni ti o n of th e ( t r u e )
na t ure o f B rah manth is is called samad h i T h is kind of bliss
sho ul d be prac tised ( o r enj oyed ) by a wise p ers o n t ill h is c o gu i
ti o n i tsel f uni t ed in a m o men t wi th th e s t at e o f p ra t
A
m
a
a)
t
(
y g
T h en th is King of Y o gins bec o mes a Si dd h a and is wi thou t any
aid ( o u t side h imsel f) T h en h e will attain a s tat e ine x p ressible
a nd un th inkable
h e fo ll o wing o bs t acles arise
Wh en sam adh i is prac tise d t
wi th great fo rce absence o f right inquiry laziness inclinati o n
amas dis trac ti o n
t
o enj oymen t abs o rp t i o n ( in ma t erial o bj ec t )
t
impatience sweat and ab s en t mindedness A ll th e s e o bs t acles
s ho uld be ov erc o me by inquirers in to B rah man T h ro ug h b h av a
is ( w o rldly tho ug ht s ) o ne ge t s in to th e m T h r o u g h s u nya
v rt
t
o ne
ge ts in to th em B u t
is ( vo id o r emp ty tho u g ht s )
v rt
t
th ro ugh th e vrt
is of B rah man o ne ge t s f u llness T h ere fo re o n e
t
s ho uld de v el o p f ullness th ro ug h thi s means ( o f B rah man ) He
w ho aband o ns th is v yt
t
i o f B rah man w h ich is v ery p u ri fying
and supreme th at man li v es in v ain like a beas t B u t h e who
unders tands th is v yt
t
i ( of B ra h man ) and h aving un d ers too d i t
makes ad v ances in i t bec o mes a g oo d and blessed pers o n d e s e rv
T ho se w ho are
ing t
o be w o rs h ipped by th e th ree w o rld s
grea tly de v el o ped th r o ugh th e ripening ( of th eir pas t karmas )
a ttain th e s t
at e o f B rah man ; oth ers are simply reci t ers of w o rds
,
'
11
T H I RT Y M IN OR
82
urs
m sm ns
'
C HAPT ER II
T h en th e Kum ara asked S i v a
Pl ease e x plain t
o me
ra
th e nat ure o f C hinm at
th at is th e par tless n o n dual essence
T h e great S i v a replied : Th e part
les s n o n dual es s ence is th e
v isible I t is th e w o rld i t is th e e xist ence i t is th e Sel f i t is
man t
ra i t is ac ti o n i t is s piri t ual wisd o m i t is wa te r I t is th e
ear th i t is ak as i t is th e b oo ks i t is th e th ree Ve d as i t is th e
B rah man i t is th e religi o us vo w i t i s Ji va i t is A ja ( th e unb o r n)
i t is B rah m a i t is Vish nu i t is R u d ra i t is I i t is A t
m a i t is
th e G u ru I t is th e aim i t is sacrice i t is th e b o dy i t is manas
i t is c h it
a i t is h appiness i t is Vi dy a i t is th e u nd i e re nt
ia t
ed
t
i t is th e e t
ernal i t is th e supreme i t is e v ery th ing 0 si x f aced
No ne n o ne bu t I t ; I t
d i e re ntf r o m I t th ere is n oth ing
o ne
is I I t is gr o ss i t is s ub tle i t is kn o wable i t is tho u ; i t is th e
my s t eri o u s ; i t is th e kn o wer i t is e x is t ence i t is m oth er i t is
f a th er i t is br oth er i t is h usband i t is S u t
ra ( At
m a) i t is Vira t
'
'
h e Pu ri na s wh o re f e d t
S na k is ne of t
h e fo
K m a a s in t
o c at
e S ka
h s n of V d Vy s
i t
is t
h e son of S iva ca ll e d K art
ik ey a t
he si fa ce d sym b o l i ing
Th e K m a
h si fa ce d M a rs in o ne se nse
t
1
x-
ur
a-
re
us
x-
ra
T H I R TY M IN O R
84
UPAN I SHAD S
ra
i s C hin m at
s o f ar
Wh at e v er is seen and ho w e v er seen it
ra
W h at e ver e xis ts and ho we v er dis t an t is C hinm at
Wh a te v er
elem en t s e xis t wh at ev er is percei v ed and w h at e v er is V e d ant
a
all th e s e are C hinm at
ra
Wi tho u t C hinm at
ra th ere is n o m ot i o n
ra
n o M ok sh a and n o g o al aimed at Ev ery th ing is C hinm at
B rah man th at is th e par t less no n dual essence is kn o wn to be n o
th ing bu t
T ho u O Lo rd ar t th e par tless n o n dual e s
ra
C h in mat
sence ( s t at ed ) in th e b ooks in me in T h ee and in th e ruler He
w ho th us percei v e s I as o f o n e ho m o genei ty ( perv ading e v ery
w h ere ) will a t o nce be emancipat ed th r o ug h th is spiri tu al
wisd o m He is h is o wn Guru wi th th is pr ofo und spiri t ual
C HAPT ER III
T h e Kum a ra addressed h is f a th er ( again ) : Pleas e e x plain t
o
To wh ic h th e grea t S i v a said
me th e realisati o n of A t
ma
I
am of th e nat ure o f th e P a ra bra h m a n I am th e supreme
bliss I am s o lely of th e nat ure o f di vine wisdo m I am th e
so le supreme th e s o le quiescence th e s o le C h inmaya th e s o le nu
c o ndi ti o ne d th e s o le permanen t and th e s o le Sa t
v a I am th e I
th a t h as gi v en up I I am o ne th a t is wi tho u t any th ing I am
f ull o f C hida ka s I am th e s o le fo ur th o ne I a m th e s o le o ne
ab ov e th e fo urth ( s ta t e o f t
urya ) I am o f th e nat ure of ( pure )
c onscio usness I am e v er o f th e nat ure of th e bliss c onsci o usness
I am of th e nat ure o f th e n o n dual I am e v er o f a pure nat ure
s o lely o f th e na t ure of di v ine wisd o m o f th e na t ure o f h app iness
wi tho u t f ancies desires o r diseas es o f th e nat ure o f b liss
ia t
io n s and o f th e na t ure o f th e
wi tho u t ch anges o r d iif e re nt
ra
e t ernal o n e essence and C hinmat
My real nature is inde
scribable of endless bli s s th e bliss ab ov e S a t
and C hi t
and th e in
I am bey o nd reac h o f manas and speec h
t
e ri o r o f th e in t eri o r
m ic bliss true bliss and o n e w ho plays
I am of th e na t ure o f At
wi th ( my ) At
m a I am At
ma and S a
M y na t ure is At
mic spiri t ual e ffulgence I am th e e s sence o f th e jy o t
is o f
he
At
m a I am wi tho u t beginning middl e o r end I am like t
'
E
B
I
N
U
J
O
T
D
UPA N I SHA D
85
I am s o lely S a t
A nan d a and C h i t
w h ic h is unc o ndi ti o ned
and pure I am th e S a ch chidana n da th a t is e t ernal enlig hten
ed and pure I am e v er Of th e nat ure of th e e t ernal S esh a
serpen
t
t
ime
I
am
e
v
er
bey
o
nd
all
M
y
na
t
ure
is
bey
o
nd
)
(
fo rm My fo rm is s u preme akas My nature is o f th e bliss o f
earth I am e v er wi tho u t speech M y na t ure is th e all sea t
( fo undat i o n Of all ) I am e v er reple t e wi th c o nsci o usness wi th
th e a tt ac h men t o f b o dy wi tho u t tho ug ht wi tho u t th e m o d i
ou t
io n s o f c h it
c a t
a th e s ole essence of C hidat
m a bey o nd th e
t
visibili ty of all and o f th e fo rm o f visi o n My nat ure is e v er
f ull I am e v er f ully c o nt en t ed th e all and B rah man and th e
v ery c o nsci o usness 3 I am I
My nat ure is o f th e ear th I
am th e great At
ma and th e supreme o f th e supreme 3 I appear
so me times as diff eren t fro m mysel f 3 s o me tim es as p o ssessing a
b o dy s o me times as a pupil and s o me times as th e basis of th e
w o rlds I am bey o nd th e three peri o ds Of time am w o rsh ipped
by th e Ve d as am de t ermined by th e sciences and am x ed in
th e c h i t
a T h ere is n oth ing le ft o u t
by me nei th er th e ear th
t
no r any oth er o bj ec t s h ere
Kn o w th at th ere is n oth ing wh ic h
I am B rah m a a Si dd h a th e e t ernally pure
is o u to f mysel f
n o n dual o ne B rah man wi tho u t o ld age o r death I s h ine by
m a my o wn g o al enj oy mysel f play in
mysel f 3 I am my o wn At
mysel f h av e my o wn spiri t ual eff ulgence am my o wn grea tness
and am used t
o play in my o wn A t
m a l oo k o n my o wn A t
m a and
am in myse lf h appily seated I h av e my o wn At
m a as th e
residue s tay in my o wn c o nsci o usness and play h appily in th e
kingd o m o f my o wn At
ma Si tting o n th e real th r o ne o f my
o wn At
ma I th ink o f n othing else bu t my o wn A t
ma I am
C h id rup a al o ne B ra h man al o ne S a ch chida na n d a th e sec o nd
less th e o ne reple te wi th bl iss and th e s ole B rah man
and e v er wi tho u t any th ing h av e th e bliss of my o w n A t
ma
th e unc o ndi ti o ned bliss and am al ways A t
ma A kas I al o ne am
a
s
u
n
in th e h ear t l ike Chidad it
th
e
c
o
nsci
o
usness
(
) I am
y
co n t en t in my o wn At
ma h av e n o fo rm o r n o decay am wi tho u t
th e number o ne h av e th e nat ure o f an u nco n dit
io no d a n d
emancipa ted o n e and I am sub tler th an aka s 3 I am wi th
th e exis tence O f beginning or end of th e na tu re of t
ou t
he
s ky
'
'
'
'
T H I RT Y M I N O R
86
URAN I S HAns
'
'
'
T HI RT Y M I NO R
88
UPAN I SHAD S
o f th e Te o bin d u Upanis h ad
j
-
C HAPT E R IV
o me
Kum ara asked th e great Lo r d
Ple a se e xplain t
i ( emb o di ed sal v ati o n ) and Vid e h a mu k i
th e nat ure Of Ji v a nm u k t
T o w h ic h th e great S i v a replied :
( disemb o died
I am Chida ma I am Para At
m a I am th e N irgu na great er
th an th e great O ne w ho w ill simply s tay in A t
ma is called a
a
He w ho realises : I am beyo nd th e th ree b odies
J i va nmu kt
I am th e pure c o nsci o usness and I am B rah man is said t
o be a
a
J i va nm u kt
He is said to be a J i va nm u kt
w ho realis es : I
a
am Of th e natu re of th e bliss f u l and o f th e supreme blis s and I
h av e nei th er b o dy n o r any o t
h er th ing e x cep t th e certi t ude I
Th e
89
EJ
O
BI
N
U
T
n UP AN I SHA I)
12
THI RT Y M I N O R
90
URAN I S HAns
TH IR TY M IN O R
92
U PAN I SHAns
th e A t
ma per v ading th e h eart of all w h ic h is n ot s tained by
any th ing bu tw hic h h as n o A t
m a 3 I am th e At
m a w ho se
nature is c h angeless I am th e quiesce nt A m a 3 and I am th e
m any A t
ma an d th a t
ma
He who d o es n ot th ink th is is Ji vat
is P a ra m at
ma is of th e natu re of th e emancipated
m a w ho se A t
and th e n o n emancipat ed bu t wi tho u t emancipati o n o r b o ndage
w ho se A t m a is of th e nat ure O f th e dual and th e n o n dual o ne
bu t wi tho u t duali ty and n o n duali ty 3 w ho se At
m a is of th e
natu re o f th e A ll and th e n o n All bu t
wi tho u t th em 3 w ho se
At
ma is o f th e nat ure of th e h appiness arising f ro m O bjec t s
o b t ained and enj oyed bu t wi tho u t i t ; and w ho is de vo id o f any
a
He who se A t ma is
k a lp a suc h a m a n is a Vid e h a m u kt
sa n
par tless s t ainless enlightened Purush a wi tho u t bliss e t c
of th e nat ure o f th e th ree peri o ds of
o f th e na t ure o f nec t ar
ma is en tire and n o n mea
time bu t wi tho u t th em 3 w ho se At
being subj ec t to pr oof tho ug h wi tho u t proof 3 w ho se
s u ra bl e
At
m a is th e e ternal and th e wi tness bu t wi tho u t e ternali ty
ma is of th e nat ure of th e s e c o ndl e ss who
and wi tness 3 w ho se At
is th e sel f s h ining o ne wi tho u t a sec o nd w ho se A t
m a cann ot be
measured by Vi dy a and a vi dy a bu t
wi tho u t th em 3 w ho se A m a
i o ne d ne s s o r unc o ndi ti o nedness w ho is wi tho u t
is wi tho u t co ndi t
this o r th e h ig h er w o rl ds w ho se At
m a is wi tho u t th e si x th ings
beginning wi th s ama w ho is wi tho u t th e qualicati o ns Of th e
aspiran t after sal v ati o n w ho se A m a is w i tho u t gr o ss sub tle
caus a l and th e fo urth b o dies and wi tho u t th e anna prana
manas and vij ana s h eath s 3 w ho se A t
m a is o f t
he nat ure o f
a nan d a ( bliss ) s h eath bu t wi tho u t v e s h ea th s 3 who se A t
m a is
Of th e nat ure o f nirvika lp a is de vo id o f s a nka lp a wi tho u t th e
c h arac teris t ics of th e visible o r th e audible and of th e na ture
o f vo id o w ing to uncea s ing sam a d h i w h o is wi tho u t beginning
middle o r end ; w ho se A m a is de vo id of th e w o rd P ra j ana w ho
is wi tho u t th e idea I am B rah man w ho se A t m a is de vo id ( O f th e
tho ught ) Of tho u ar t w ho is w i tho u t th e tho ug ht this is
m a is de vo id of th a t w h ic h is described by O m
At
m a w ho se At
w ho is ab ov e th e reac h o f any speec h o r th e th ree s t a tes and is
m a w ho se A t
th e indes truc tible and th e C hi d a t
m a is no t
th e o ne
w hic h c an be kn o wn by A t
ma and w ho se A t
ma ha s nei th er
,
'
TE JOBI N
93
u - UPAN I S HA I)
a
n o r darkness Suc h a pers o nage I s a Vide ha mu kt
Loo k
o nly up o n A t
ma 3 kn o w I t a s y o ur o w n E nj oy y o ur At
m a y o ur
sel f and s t ay in peace 0 six f aced o ne be c o n ten t in y o ur
o wn A t
ma be wandering in y o ur o wn A t
m a and be enj oying
lig ht
C H AP TE R
non At
ma
T h e Sage replied th us :
1L
TH I RT Y M I N O R
94
UPAN I SHA ns
s ho uld b e th at
thi s d o es n ot e x is t in th e absence o f
th at
I f being S ho uld imply no n being th en n o n being wil l
imply being I f a n e ff ec t implies a ca use th en in th e a bsence
,
'
TH I R TY M I NO R
96
UPANI SHAns
'
'
'
97
E
J
BI
N
O
U
T
n U PAN I S HA I)
t
,
13
THI RT Y M I NO R
98
U P AN I S H Ans
Ved a n t as and S a st
ra s th e th eo ry o f th e e x is tence o f all s o ul s
and th at o f o n e s o ul o nly w h at e v er is tho ught by c hit
a
w h at e v er is willed by s a nka lp a w h a te v er is de t ermined by
b u d d h i w h a t e v er o ne h ears and sees w h at ev er th e guru
ins t ruc t s Wh at e v er is sensed by all th e o rgans wh at
e v er is dis
cussed in m i m amsa w h a te v er is ascert
ained by ny aya ( p h il o
S o p h y ) and by th e grea t o nes w ho h av e reac h ed th e oth er side
o f th e Ve d as
th e saying S iv a des t ro ys th e w o rld Vis h nu
pr otec t s i t and B rah m a creat es i t w h a te v er is fo und in th e
p u ranas w h a t e v er is ascerta ined by th e Vedas and is th e
signicat i o n o f all th e Vedas all th ese resemble th e ho rns o f a
h are T h e c o ncepti o n I am th e b o dy is s p o ken o f a s t
he
in te rnal o rgan 3 th e c o ncep ti o n I am th e b o dy is sp oken Of as
th e grea t m u ndane e xi s tence 3 th e c o ncep ti o n I am th e b o dy
c o nst i t u tes th e w ho le uni v erse T h e c o ncep ti o n I am th e
b o dy is sp oken o f as th e kn ot o f th e h eart a s n o n wis d o m as
th e s ta te o f asata s nescience as th e dual as th e true
Ji v a and as wi th pa rts is certainl y th e grea t sin and is th e
er desires Th at
di sease genera te d by th e f aul t Of th irs t a f t
'
THI RT Y M I N O R
100
UPAN I S H Ans
'
'
10 1
E
J
R
I
N
O
U
T
n UPAN I S H A n
'
'
TH I R TY M IN O R
102
UPAN I S HA ns
t
.
,
.
'
'
'
TH I R TY MI N O R
104
UPAN ISHA ns
'
'
t
,
105
T j
e o bin
U
panis
a
d
always
h
d
u-
w i th
B R A H M OPAN I SH A D
OF
KR S H N A
Y AJ UR V E D A
o f th e A ugira s g o t
ra th us : In th is beau t if u l B ra hma pu ra o f
b o dy th e t residen ce o f div ine beings ho w are ( th e dei ties o f )
vak e t c
l o ca t ed ? H o w d o th ey f unc ti o n ? To who m bel o ngs
th is p o wer ? He t
o w ho m th is p o wer bel o ngs w h a t is He
P ipp a lad a th en h av ing deep ly c o nsidered impar t ed t
o h im
th e B ra h m a vidya ( div ine wisd o m ) th at m o s t e x cellen t o f
all th ings
I t is prana
A m a I t is A t
m a th at e x e r
cises th i s p o wer I t is th e li f e o f all De v as
I t is th eir
death and ( th eir ) li f e B rah man th at s h ines pure nishka la
resplenden t and all perv ading in th is di vine B ra hma pu ra
( o f b o dy ) rules ( all ) T h e Ji v a ( iden ti fying h i ms el f wi th) th e
in d riya s rules th em like a spider
T h e spider th r o ws o u t
fro m a single th read o u tof h is b o dy a w ho le web and
draws i t in to h imsel f by th a t same th re a d 3 so prana w h en
e v er it
g o es draws a ft er i t th e o bj ec t s o f i t s creat i o n ( vak
i ( th e pr a na ) g o es t
D uring su sh u p t
s sea t ( B rah man ) th r o ug h
o it
th e n a d is of w h ic h is th e d e v a a like an eagle th at making air
T h ey sa y
a s th e means o f c o mmunica t i o n reac h es h is ab o de
i) by a s tick e tc
a
tho ugh beat en ( during su shu pt
a s d e v a da t
d o es n ot m ov e s o als o th e ac to r d o es n ot su ff er o r enj o y fo r th e
h So t
h er
t
In t
h is U pa ni sha d t
h n I ndia n e d it
he ot
ion b e gi ns l a t
e r o n bu t
io ns a l so a re gi ve n a s be ing f u l l e
p o rt
,
'
er
r.
THI R TY M I N O R
108
UP AN I S HA ns
a
a th ey o nly kn o w th e s u t
i
s
n
ra and th ey o nly
a
o
a
y j p
j
wear th e ya j o p a vi t
a in th is w o rld
T ho se w ho se t u ft o f h air is
j nana w h o are rmly gro unded in j ana and who se ya j Op a vi t
a
is j nana c o nsider j nana o nly a s s u preme Jana is ho ly and e x
c e lle n t He w ho se s i k h a ( t u ft o f h a ir ) is j ana like th e S ikh
n
w
ame
agni
th
e
wise
o
nly
ears
a
t
rue
s
k
h
o
f
h
e
o
e
i
a
3
)
(
oth ers wear a mere t u ft o f hair T ho se brah mana s and oth ers
w ho per fo rm th e cerem o nies prescribed in th e Ve d as th ey wear
th i s thread o nly as a symb o l o f th eir cerem o nies T ho se w ho
kn ow th e Ve d as sa y th at h e o nly is a t rue brah ma na w ho wears
th e S ikhs o f j nana an d w ho se ya j o p a v i t
a is th e same ( fiana )
j
T h is ya j o p a vi t
a ( Y aj na means Vis h nu o r sa crice and U a v i t
a
p
is th at w h ic h surro unds 3 h ence th at w h ic h surr o unds Vis h nu ) is
supreme and is th e supreme re f uge He w ho wea rs th at reall y
kn owshe o nly wears th e s u t
ra h e is Y a j a ( Vish nu ) and h e o nl y
kn o ws Y aj na ( Vis h nu ) O ne G o d h idden in all thi ngs perv ades
all th ings and is th e Inner L i f e o f all thi ngs He awards th e f rui ts
,
h e h ol y t
Thi s ma nt
e d wh e ne v er t
hrea d
ra is re pea t
is ne wl
y worn
109
R RAH M OP AN I SHA n
S o ends th e B ra h m o p a nish a d
of
t
.
t
,
'
The ve
se n e nce s
from here
re a
t
in g tS
o
dhyi
an
a re no
t
tb fo
o
u nd
in
VAJ R A SHC HI
UP A N I S H A D
OF
S AMAV E D A
I N ow pr o ceed t
he v a j ra suchi th e weap o n th a t is
o declare t
th e des tro yer o f ign o rancew hic h c o ndemns th e ign o ran t and
praises th e man o f di vine v isi o n
T h ere are fo ur cas te s th e brah mana th e ks h at
riya
is declare in acco rd
th e v a and th e s u d ra Ev en th e sm rt
ance wi th th e w o rds o f th e v e d as th at th e brah mana al o ne
is th e m o s t imp o rt
an t o f th em
T h en this remains t
o be e x amined
W h at is mean t by th e
'
m
t
tt
THI RTY MI N O R
1 12
UPAN I SHAnS
Sam
iksh , sa m adh au a ,
i , it
da ma , u pure t
a nd sra
ddh
S AR I R A KA UPA N I S H A D
-
0F
K RS H NA Y A JUR VE OA
-
Th e b o dy is a c o mp o und o f p tt
hivi ( ear th ) and oth er
m a h abht
a s ( prim o rdial elemen t s
as a pas o r water agni o r
re v ayu o r air and
( In th e b o dy ) th at wh ic h is
h ard is ( of th e essence o f) ear th ; th a t w h ic h is liquid is ( o f
th e e ssence o f) wa ter ; th at w h ic h is hot is ( o f th e essence o f)
re ; th a t w hic h m ov es ab o u t is ( of th e essence o f) vayu ; th a t
whi c h is perfo ra ted is ( of th e essence of) ak as T h e ear and
oth ers are th e j anen d riya s ( o rgans o f sense ) T h e ear is o f
th e essence o f a k as th e skin o f th e essence o f v ayu th e eye
th e to ngue o f th e essence o f wa t er and
o f th e essence of re
th e n o se Of th e essence o f ear th 3 s o und to uc h fo rm tas t e and
o d o ur being respec ti v ely th e o bj ec t s of percep ti o n fo r th ese o r
gans T h ese aro s e respec ti v ely o u t
of th e prim o rdial elemen t s
beginning wi th ear th T h e m o u th th e h ands th e legs th e
o rga ns of e x cre t i o n and th e o rgans of genera ti o n are th e
T h eir f unc ti o ns are re
ka rm e n driya s ( o r o rgans o f ac ti o n )
ive ly t alking l ifting walking e x cre t i o n and enj oymen t
sp e c t
a hka ra na
A nt
( o r th e in t ernal o rgan ) is o f fo ur kinds
manas bu d d hi ah a nkara and c hi t
a
Th eir f unc ti o ns are
t
r e spec t
i v ely s a nka l pa vika l pa ( o r will tho ught and d o ub t )
de termi nati o n eg o ism and mem o ry T h e seat o f manas is th e
end o f th e th r o a t th at Of bu dd h i th e f ace th a t o f ah a nk a ra th e
h ear t and th a t o f c h i t
a th e nav el
T h e b o ne skin n ad is
nerv es h air and es h are of th e essence o f ear th U rine
t
he b od y
Thi Up a nis ha d t
s of S ari a
re t
OM
'
'
16
or
THI RTY M I N O R
1 14
UPAN I SHAns
'
'
G A RB HA UPA N I S H A D
-
OF
K BS H N A
Y A J UR V E D A
chi t
a h e rec o llec ts ; th r o ug h ah a nk a ra h e f eels th e idea o f I
t
T h us th ese perfo rm th eir respec ti v e f unc ti o ns
OM
'
'
'
'
'
ing of m b y o e t
h tt
c
k t ord sus hi a m ea ns pe rf ora t
e d or
T he U pa ni s a d
Th e a ns r i w
re a
1 17
G ARB H A- UPAN I SH A n
l
a
h
a
s
v
s
a vi s u ddhi
i
v
a
d
d
p
( )
and aj s a
A ls o th e gunas are S ix k ama ( passi o n ) and oth ers
and s ama ( men t al res train t) and oth ers 3 th ere being pr o perly
ass o ciati o n ( wi th th e fo rmer) and de voti o n ( to th e latt er) T h en
th ere are se v en kinds o f s o unds ( vi a ) S h a d j a ( sa ) rsha bh a (ri )
g an d hara ( ga ) m a d hya ma ( ma) pa c ha m a ( pa ) da i va t
a ( da )
o be se v en agreeable and
w h ic h are s t at ed t
a n d nis h a d a ( u i)
u s h av ing
disagreeable o nes 3 and th ere are se v en kinds of dhat
se v en c o l o urs ( vi a ) s u kla ( wh i t e ) rak t
a ( red ) krshna ( dark
blue o r indig o ) dhum ra ( blue ) p i t
a ( yell o w) kapila ( o range red)
and p andara (yell o wis h w hi t e ) In w ho ms o e v er th ese subs tances
arise a nd increase th e rasa ( essence ) is th e cause o f th e o ne
fo ll o w ing a nd s o o n ( as s ta t ed bel o w ) ( T h ese ) rasas are six in
number ; fro m th e ras as ( pr o bably c h yme ) arises bl oo d : fro m
bl oo d esh ; fr o m es h f at 3 f r o m f at b o nes 3 f r o m b o nes mar
r o w ; and f r o m marr o w s ukla ( th e male seminal uid ) F ro m th e
a ( th e f emale v i t al energy ) o ccurs
uni o n Of s ukla and s o nit
a rbh a
g
c
o
ncep
t
i
o
n
in
th
e
w
o
mb
B
eing
s
t
a
t
i
o
ned
in
th
e
h
ear
t
i
t
i
s
)
(
led In th e h eart o f pers o ns ( th ere is) an in t ernal agni 3 in th e
sea t o f bile th ere is vayu 3 in
s ea t o f agni th ere is bile ; in th e
m a)
th e sea t o f v ayu is hrdya ( h eart o r At
T h ro ug h h aving c o nnec ti o n a t th e rt
u
( se a s o n ) t fo r
rais ing issues i t ( th e embry o fo rmed in th e w o mb ) is like wa ter
in th e rs t ni ght ; in se v en night s i t is like a bubble 3 a t th e end
of hal f a m o n th i t bec o mes a ball A t th e end of a m o n th i t is
h a rdened 3 in t w o m o n th s th e h ead is fo rmed 3 in th ree m o n th s
th e regi o n ab o u t th e f ee t 3 and in th e fo ur th m o n th th e regi o n
ab o u t th e s to mac h and th e l o ins and als o ankle is fo rmed 3 in th e
h e f a c e of th e
fth m o nth th e back ( o r spinal ) bo ne 3 in th e si xth t
n o se eyes and ears ; in th e se v en th i t bec o mes uni ted wi th Ji va
he
m a) 3in th e eighth m o n th i t bec o mes f ul l ( of all o rgans ) 3 in t
( At
,
THI RTY M I N O R
1 18
UP AN I SHAns
nin th i t bec o mes f a tty S ukla bel o ngs to men and S o nit
a t
o
w o men E ac h ( by i t sel f ) is neu t ral ( o r is p o werless ) ( B u t in
th eir c o mbinati o n ) a s o n is b o rn w h en th e f ath er s seed prep o nder
a tes A daug ht er is b o rn w h en th e m oth er s seed prep o nderat es
S ho ul d b oth be equ al a eunuc h is b o rn Since f emales h av e
m o re o f passi o n o n acc o un t of th eir deri ving m o re pleasure ( th an
males f ro m se x ual uni o n ) a great er number o f f emales are
b o rn A c ti o n c o rresp o nds to th e ment al s t at e ( of th e ac to r )
Hence th e c h ild ( b o rn ) t akes a fter ( th e tho ugh t o f) th e paren t s
F ro m paren t s wi th minds f ull of an xie ties ( a t th e t im e o f uni o n )
are b o rn th e blind th e lame th e h unc h back th e dwarf and th e
l imbless ( F ro m impregnati o n ) during th e eclipses o f th e sun
and th e m oo n c hildren are b o rn wi th de f ec ti v e l imbs Increase
S imilari ties o r dissimilari ties o f b o dies arise (in
o r decrease
c h ildren ) th r o ugh th e inuence of time place ac ti o n d ravya
e d in t erc o urse
( s u bs t ance ) and enj oymen t F ro m a well c o nduc t
( o r uni o n ) th e c h ild being b o rn wi th th e fo rm of th e fa th er
p o ssesses his quali t ies j us t a s th e i ma ge in a gl a ss reec t s tru ly
th e o rigi nal W h en s ukla burs t s in to t w o thr o ug h th e in ter
of th e vayu o f b oth
a c t i o n ( o r b l o wing agains t o n e an oth er )
a th en t wins ( of th e same s e x
s ukl a and s o nit
are
b
o
rn
In
th
e
)
sa me manner w h en th e ret
as ( th e seminal u ids ) m a ( s u kla
a ) of b oth th e paren t s burs t in to t w o
and s o nit
th en mi x ed
pr o geny (male a nd female ) is th e resul t A m o ng mankind v e
embry o s ( o nly can be fo rmed a t a pregnancy in th e w o mb ) A
w o mb wi th o ne embry o is c o mm o n Th ere are so me wi th t
wo
o be fo und
T ho se wi th th ree are o nly t
( as rarely ) a s o ne in a
tho usand W h ere th ere is a frequen t p o uring ( of seminal u id
in to th e w o mb ) a grea te r number o f limbs is pr o duced ( in th e
c h i l d ) W h en th e p o uring ( wi th in th e w o mb ) is o nly o nce th en
th e c h ild bec o mes dried u p ( o r c o n t rac t ed ) By p o uring ( wi th
in ) m o re th an o nce c o uples are ( s o me times ) b o rn
T h en ( via in th e nin th m o n th ) th is ( in th e b o dy ) made o f
o sense o d o u r t as t e e t c
th e v e elemen t s and able t
th r o ugh
u al re )
ejas ( Spiri t
e tc wh ic h is als o made u p of th e v e ele
t
men ts th is c o gni z es th e indes t ruc tible O mka ra th r o ug h it
s
deep wisd o m and co n templat i o n I t c o gniz es a s th e o ne l e tter
'
'
'
'
THI RT Y M IN O R
120
UPAN I S HAnS
Th us d o es th e J i va ( At
ma ) wi th in th e ( moth er s w o mb )
c o n t emplat e again and again th e many kinds of miseries ( i t h ad
underg o ne ) and remembering always th e mi s eries of th e cycle
Of re bir th s bec o mes disgu s te d ( wi th th e mat erial enj oymen ts
Of th e w o rld ) Often f ain ting in th e inm o s t cen t re ( vi a h ear t )
o f all crea t ures a t ( th e idea o f ) hi s a vi d y a de s ire and karma
Th en this being w ho h ad en t ered many h undreds o f f emale
w o mbs o f beings (in th e pre vi o us birth s ) c o mes t
o th e
m o u th o f th e w o mb w is h ing to O b t ain release Here being
pressed by th e yan ra ( neck o f th e u teru s ) i t s n e rs muc h
tr o uble M o re ov er i t is m u c h aff ec t ed by p ra s t
i ( deli v e ry )
vayu A s s oo n as i t is b o rn i t c o mes in c o n tac t w i th th e
and ceas es to remember any th ing of th e pas t ;
v a is h na v i v ayu
Th y a r k am ( p io ) t
h ) dh a rm a ( pe fo
h (
io n of w e a l t
q i s it
m a nce of d t
n d mo k h
io n)
( lv t
y)
Th
re a s o n w h y it e m m b
t
h e j i v at
h e m s ee m s t
ha t
m a is in
t
o be t
h e p ine a l g la nd t
t
he n pri or t
o it
s c om ing d own
of
'
'
a ss
sa
ac
e rs
1 21
G ARR HA - UP AN I S HAI)
i t als o ce a ses t
o se e fa r and t
o be th e c o gnizer o f th e re a l
C o min g in to c o n tac t wi th th e ear th i t bec o mes e rce eyed and
debased T h e e v il o f th e eye after i t is rubbed wi th ( o r cleaned
by ) wa ter v anish es 3 and w i th i t v anis h es mem o ry o f bir th a nd
death g oo d and bad ac ti o ns a n d th eir a fni ties T h en ho w d o es
h e unders t and v ayu bile and s le sh m a ( p h legm ) W h en th ey
are in th eir pr o per s t at e th ey pr o duce h eal th : wi th th eir d is
t
u rba nc e
diseases a re genera t ed I t sho uld be kn o wn th at o ne
bec o mes capab l e of kn o wing th r o ug h a pr o per quan ti ty o f bile ;
th r o ugh h av ing a li ttle m o re o r a li ttle less of i t h e c o mes to
kn o w m o re W h en th e bile i s c h anged ( oth er w ise ) h e bec o mes
c h anged and ac t s like a mad man A nd th a t bile is agni A gni
in u enced by karma is kindled by v ayu th e s o urce ( o r seat ) o f
virt ue and vice a s f uel is kindled wi th in ( by re ) f r o m wi tho u t
( by th e wind )
A nd o f ho w many kinds is th at a gni
I t h a s th ree b o dies
th ree re t
as ( seeds o r pr o geny ) th ree puras ( ci ties ) th ree d ha t
us
and th ree kinds of agni th ree fo ld O f th ese th ree Va is vana ra is
b o diless A nd th a t agni bec o mes ( o r is subdi vided in to ) J anagni
n
a
n
i
wisd
o
m
a
r
s
a
eye
re
and
K
s
h
t
h
a
diges
t
i
v
e
re
o
i
n
D
(
)
)
(
g
g
(
re ) O f th ese J anagni pert ains to th e mind 3 D a r s a nagni per
h a gni per t ains to dah ara and daily
tains to th e senses 3 and K o s ht
c oo ks (o r diges ts ) equally wh a t e v er is eat en drunk licked o r
sucked th r o ug h pr ana and ap ana D a rs a nagni is (in ) th e eye
i t sel f and is th e cau se o f vij fi ana and enab l es o ne to see al l o bjec t s
of fo rm I t h as th ree seat s th e ( spiri t u al ) eye i tsel f being th e
( primary ) seat an d th e eyeballs being th e access o ry seats
D a k shi nagni is in th e h ear t G arh a pa t
y a is in th e belly and in
th e f ace is Ah a v a niy a ( In th is sacrice w i th th e th ree agnis )
th e Purus h a is h imsel f th e s a c ric e r 3 bu dd h i bec o mes h is wi fe 3
i
c
o
n
t
en
t
men
t
bec
o
mes
th
e
d
ks h a ( vo w ) t aken 3 th e
o sh a
s a nt
(
)
mind and th e o rgans o f th e senses bec o me th e sacricial v essels 3
th e ka rme nd riya s ( o rgans o f ac ti o n ) are th e sacricial ins t rumen t s
I n th is sacrice of th e b o dy th e se v eral d e v as w ho bec o me t
he
vij a s
rt
( sa cricial pries t s ) perfo rm th eir par t s fo l l o wing th e
mas t er o f th e s acrice ( via th e t ru e indi v idual i ty ) w h ere v er
h e g o es In th is ( sacri ce ) th e b o dy is th e sacrici a l place
.
'
'
'
16
THI RT Y M IN O R
122
UPAN I SH Ans
'
Va ikh a r i
Vyi h r is
a nd
a re
t
h t
h ot
h
h G ay
s of t
pa t
e
re e
t
h d iff
g of n ada ( o n d )
ntt
i Ma nt
a vim B h h B h
a n S va h
t
e rs a re
a r
ere
s a
es
,
s u
uy
TAB A S AR A UP A N I S H A D
OF
S UKL A
OM
tasked
Y A JU R VE D A
T h a t w h ic h is called
K u r u ks h e t
ra
is th e place of t
h e sacri c e of th e D e v as and th e
s piri t u al sea t o f all beings
T h ere fo re w h ere s ho uld o n e g o
in o rder th a t h e may c o gnize K u ru ksh e ra th e place O f th e
sacrice o f th e De v as and th e spiri t ual s ea t of all beings
( To
w h ic h Y a ii a va lkya replied
is
a
th
e
A
v
i
m
u
k
a
K
u
r
u
k
h
e
r
s
t
t
j
place of th e sacrice O f th e De v as and of th e s t udy of B rah man
beca u s e i t is th ere th a t R u d ra ini tiat es o ne in to th e I ara ka
B rah man wh en prana ( li f e ) g o es o u tT h r o ugh th is o n e bec o mes
imm o r tal and th e enj oyer o f m o ks h a T h ere fo re o ne s ho uld
al w ays be in th e mids t o f th a t place a vi m u kt
and s ho uld ne v er
a
a
leav e O re v erend sir a vim u kt
T h us said Yaj na v alkya
T h en B h ara dvaj a a sked Yaj nav alky a : W h at is t
a raka ?
w h a t is th a t w h ic h causes o ne to cr o ss ( th is mundane e xis t ence )
TO w h ic h Y aj a v a lky a replied
O m N a m O N araya naya is th e
t a raka I t s ho uld be w o rs h ipped as C hid at
O m is a single
ma
wo syllables
syllable and of th e na t ure Of A m a N amah is o f t
i ( ma tt er )
and is o f th e nat ure o f p ra krt
N araya naya is o f v e
He w h o kn o ws
s yllables and is of th e na t ure o f P a ra br a h m a n
th is bec o mes imm o r t al
T h r o ug h O m is B rah m a pro duced 3
th r o ug h N a is Vish nu pro duced ; th r o u g h M a is R u d ra pro duced ;
th ro ug h N 6 is I s va ra pr o duced 3 th ro u g h R d is th e A nda
Virat ( o r Vir at of th e uni v erse ) pr o duced 3 th r o ug h Y a is
B rh a S p a i
Y aj a v a l ky a
'
h
a
Th is U pa nish a d t
r a tof t
he m ny n m
giv
ne of t
It
i
rom t
t
o cro ss
m
O
k
f
i
s
a
a
r
a
T
e
s o
e S
es
ra
( es se nce ) fo r
en
.
tB
o
e na re s .
a
t
ra
( cro ssi ng )
I 2S
A
R
AS
A
R
A
U PAN I S H AI)
T
T
h
us
is
Y
aj
ur
v
e
d
a
wi
th
th
e
sec
o
nd
foot
)
(
T h en B hara d vaj a asked Yaj nav alkya
T h r o ug h w h a t
ma n t
ra is P a ra mat
ma pleased and s ho ws h is o wn A t
ma ( to per
'
'
tt
'
er
THI RT Y M I N O R
1 26
UPAN I S HA ns
m a N a r aya na and th e
M an t
ra
He who is P a ra m at
Lo rd described by ( th e le tter ) U and is U pen d ra ( o r) Hari and
B h uh B h u v a h and S u v a h : Salu t a ti o n t
o Him
a
a
m
a
a
m
3
r
S
r
i
P
a
ra
M
an
r
a
O
m
He
w
ho
is
N
r
yana
d
t
t
(
and th e Lo rd described by ( th e le tt er ) M and is o f th e fo rm o f
a
5
i
s
P
ra
a
a
h
M
an
ra
O
m
He
w
ho
S
ri
N
rayana
t
a
m
m
t
(
and th e Lo rd and is Bh arat
a o f th e fo rm o f N ad a and th e
Bh u nB hu va h and Su v an Salu ta ti o n to Him
h
6
M
an
ra
O
m
He
w
o
is
S
ri
P
a
r
a
m
a
N
a
a
a
h
m
a
r
t
t
t
(
y na
and th e Lo rd and is L a ksh ma na o f th e fo rm o f Kal a and th e
B hh B hu va h and S u va h : Salut a ti o n t
o H im
h M an t
ra : ) O m He wh o is S ri P a ra mat
m a Na rayana
( 7t
it
a nd th e Lo rd a n d is K a lat
a th e Go ddess S i t
a o f th e fo rm o f
C h i tand th e B huh B hu va h and S u va h : S alu t ati o n t
o Him
ra O m He wh o is S ri P a ra m at
h M an t
ma N arayana
(8t
and th e Lo rd th a t is be y o nd th a t ( Ka lat
it
a)
is th e supreme
Purus h a and is th e ancien t P u ru sho t
th e e tern al th e
a ma
t
imm a cu la te th e enlight ened th e emancipa te d th e t rue t
he
h igh e s t bliss th e endle ss th e s e co n d l e ss and th e all f u l l tha t
B ra h man is mysel f I am Ra ma and th e B h h B hu v a h and
o Him
S u va h : Salu ta t i o n t
He w ho h a s mas tered th is eightfo ld man t
ra is puried by
A gni 3 h e is puried by Vayu ; h e is puried by th e sun 3 h e is
puried by S i v a ; h e is kn own by all th e D e v as He a tt ain s th e
ih as a s Pur a nas R u d ra ( M an t ras ) a h undred
frui t o f reci ting I t
tho usand t imes He w ho repea tedly remembers ( o r reci tes )
aks ha ra ( th e eight syllabled man t
th e A sh t
ra) o f Naraya na
ui t of th e reci t a t i o n o f G aya t
ains
th
e
f
r
ri a h undred tho usa nd
g
times o r Of Pranav a ( O m ) a myriad o f t imes He puri e s ( hi s
en
ances to rs ) t
( de gree s ) ab ov e and ( his desc enda n ts ) t
en
2
n
( d
'
'
'
N AR AY A N A UP A N I S H A D
-
OF
K RS H NA
Y A J UR V E D A
crea te O ffspring
F ro m N araya na emana t es prana m anas
th e se v eral o rgans of sense and ac ti o n ak a s v ayu agni ap as
hiv i th a t supp o r t s all
and prt
F ro m N a raya na emanat es
B rah ma F ro m Naraya na emanat es R udra F r o m N a raya na
emana tes In d ra F r o m Narayana emana tes Praj apa i ( th e di vine
pr o geni to r )
F ro m Naraya na emanat es th e t wel v e a d i yas
ru d ras va s u s and all th e c hha n da s ( Ve d as ) F r o m Narayana
o nly d o ( all th ese ) pro ceed T h r o ug h Narayana d o ( th ey )
pr o sper In Narayana ( th ey ) are abs o rbed T h e Rgve da
teac h es th is
T h en N araya na is e ternal
B rah m a is Narayana S i v a
i s N ar ayana Indra is N araya na K ala ( t ime ) is N a raya na Dik
a
S
pace
N
r
ya
a
th
e
in
t
ermedia
t
e
quar
t
ers
als
o
are
N
a
r
yana
a
a
i
s
n
;
)
(
th at w h ic h is ab ov e is Narayana th a t w h ic h is bel o w is Nar a
ya na th a t w h ic h is i n and o u tis N araya na th e w ho le uni v ers e
w h ic h e xis t
ed and will e x i s t is N a ra yana Naraya na is th e o nly
sinle s s c h angeless and u nnameable and
o n e th a t is s t ainles s
th a t is pure and di v ine
T h ere is n o sec o nd Who e v er
kn o w s Him th us bec o me s Vis h nu Himsel f
T h e Y aj ur v e d a
t eac h es th is
O ne sho ul d u tt er
Om
rs t th en
namah
and
th en N aray a naya
0m
( is ) a single syllable ; N amah
c o n t ain s t
N a ray a naya c o n t ains v e syllables
w o syllables :
aksh a ra Of Na r aya na
T h is is th e sen t ence kn o wn as th e A sht
OM
'
'
The
ghtsylla ble
ei
s.
N ARAYA NA
1 29
UPAN I SH A n
s ed
f
Pra
a
v
a
m
a
c
o
mbina
t
i
o
n
of
A
U
and
M
is
relea
O
o
n
(
)
f ro m th e b o ndage o f bir th and mundane e x i s t ence He w h o
ha
prac tise s th e mant
ra Om N am o N araya naya reach e s Va ik u nt
( th e ab o de of Vi s h nu ) I t is th is l ot u s ( h ear t ) I t is reple t e
wi th v ij a na : I t ha s th e brilliancy of light ning T h e s o n
of De v aki is B ra h m a nya
M a d h u s d a n a is
B ra h m a nya
N arayana w ho per v ades all elemen t s w ho is o ne o nly w h o is
th e cause Purush a and w h o is cau seless is kn o w n as
P a r a bra hm a n
Th e A ha rv a na U panish a d t each es th i s
W ho e v er reci t es ( th is Upani sh a d ) in th e m o rning des t r oys
th e Sins c o mmi tt ed th e nig ht ( be fo re ) W ho e v er reci t es i t
in th e e v ening des tr oy s th e sins c o mmi tt ed during th e day
Who e v er reci tes m o rning and e v ening bec o mes f ree fr o m sins
ho we v er sin ful h e may be W ho e v er reci t es ( i t) in th e n oo n
f acing th e sun is f reed fr o m all th e v e grea t s ins as well as
s of th e
fr o m th e m in o r o nes He deri v es th e g oo d e e c t
reci t ati o n o f all th e Ve d as
W ho e v er kn o w s th u s a ttains
is abs o rbed in th e es s ence o f Na ra
S ayu j ya o f Naraya na
yana)
He att ains S ayu j ya of N a r aya na
T h us is th e
U panish a d
-
t
M n s Vi h n o r B ra h m a d e v ot
ed t
o T p a s V da s T
h a n d Ji na
he m rd e of a B ah m a n
Th y
h f tof gol d drinkin g a l oh ol t
t
io n w i t
he guru s wife a nd a ssoc ia t
la wfu l nion w it
ht
ht
he m
1
ea
17
a re
ru
a nd
KAL I S AN TAR A NA II I AN I S H A D
or
K RS H N A
Y A J URV E D A
'
1 Har 2 Ra ma
( B rah m a) replied th us : ( th e w o rds are : )
3 Har 4 R am a 5 Ra ma 6 R ama 7 Har 8 H a r 3 9 Har
s h na 1 4 K t
1 0 K rsh na 1 1 Har l 2 K rsh na l 3 K t
s hna 15 Har
1 6 H a re T h e s e si xteen names ( w o rds ) are de s t ruc t i v e o f th e e vil
e ff ec t s o f Kali N0 be tt er means th an th i s is to be seen in all
th e Ve d as Th ese ( si xteen names ) des t ro y th e a va ra na ( o r th e
cent ripe t al fo rce w h ic h pro duces th e sense o f indi vi d u ali ty ) o f
j i v a s urr o unded by th e sixt een kal as ( rays ) T h en like th e
h m n of
Th i U p nish d te tof t
o in g K l i comp l tl y N a a da
h q
t
ion in D ap
h t
h ving k d t
y g t
hi d of t
h fo
y g
h ge n
t
t
N a ad i
ll d K l i K a k
o of k li
od
t
ri f
n d di
tif m k w hy h o l d h go t B h m a f t
h
I f N a d i h im l f t
h
m n of o ing K l i N a d b ing h im lf n dj t of t
l w of
h
h m
t
in g o v
ti f t i n t
ka m t
hi Up n i h d giv t
of g t
hi K l i
h d p v dt
h own ff itb l n by t
h w h o l of n t i t
nd n i
g wh n t
ee n k la
of m n T h j i v h si x t
o spon ding t
o w h i h ix tn m n t
ra s
w o d a re g iv n
Th
oyi t
h th w
d by D k h t oa m o v t
ha
h e w o l d s wi t
st
lu t
e in hi s ha n d
t
o
dj t
t
h la ws of ha rmony)
1
as
ea
se
r s
s r
a ra
ra
a or
a
e-
es
a ur e
s,
cr ss
e ra
se
e e
or
as
ra
a s curs e
us
o r
.
er
or
ee
sc
ra
e, e c
e a
u s er
ce
rre
er s r
a a
ur
e r,
ea ns
as
ea
ra
cr ss
s ca
r a
ues
ra
c es
or
B H I K SH U KN U P A N I S H AD
-
OF
S UK LA YA JU RV E D A
'
'
ra
a r
su
c r
e s
s a
oo
or
s.
co
r a
uc
e a
B H I KS E UKA - U
PAN I S HAD
13 3
N A R A D AP A R I VR AJA KA U P AN I S H A D
-
or
A TH AR VA N A VE D A
U P A nE s A
'
"
or
'
a.
or
ors
e a
THI R TY M I N O R
13 6
ur
sH Ap s
Himsel f
Afte r th e sat
ra sacrice was c o mple t ed h e too k th e
t
rshis al o ng wi th h im to sa t
yal o ka and a ft er duly m aki n g pr o
s t ra ti ome to and eul o gising B ra h m a e nga ge d i n medi t a t i o n up o n
B rah man h e al o ng wi th oth ers was duly seat ed under th e o rders
'
137
U PA D E S A
III
T h en Na ra d a addressed th e grand f a th er th us
O Lo rd by w ho m a ft er a tt aining th e qualicat i o ns of
is i t t to be t aken ?
T o w h ic h B rah m a replied :
s a nn y a s a
'
18
138
M I N OR
1 11 e
'
urm s
m ns
re s a c ric e )
ra
hot
(
)
(
fo reign places th r o ug h indi ff erence p er fo rm th e p raj ap a t
ya
sacrice in wa t er and th en t ake up s a nnyas a Af t er c o mple t
ing in wat er th e O bser v ances o f karma th r o ug h th e mind o r
th e reci t at i o n o f m an t ras th e wise man s ho uld a tt ain s a nnyas a
E l s e h e bec o mes a f allen m a n Wh en in th e mind indi ff erence
to all o bj ec t s arises th en men s ho uld l o ng a ft er sa nnyasa ( th a t
bein g th e bes t time fo r i t ) ; oth erwise th ey are f allen O ne
w ho a tt ains v a iragya s ho uld t ake s a nnya sa O ne w ho d o es n ot
s ho uld remain a t ho me T h a t v ile t wice b o rn wi th desire
s ho uld h e t ake s a nnya s a reac h es h ell T h a t B rah ma na w ho is
a celiba t e w ho h a s under c o n t ro l h is to ngue se x ual o rgan
s t o mach and h and may bec o me a sanny a sin wi tho u t underg o ing
th e cerem o ny of marriage Ha v ing kn o wn sams a ra as o ne
wi tho u t s a ra ( o r essence ) and n ot h a ving u n d e rgq n e any m a p
ri e ge o n acc o un t o f th e des ire to kn o w th e s a ra ( o r essence o f
G o d ) th ey bec o me sanny a s ins o n acc o un t o f th e prac tice o f th e
supreme v a iragya T h e c h arac t eris ti c o f p ra v r t
i ( pa th ) is th e
i is j na na
perf o rmance of karma ; th a t o f nivrt
Th ere fo re
t
placing j fi an a in th e fo re f ro n t t h e wise man sho uld t ake up
W h en th e reali ty o f th e e t ernal P a ra bra h m a n is
s a n n ya s a
unders to o d th en h e s ho uld t ake up o ne d anda ( s t aff) and
aband o n th e holy th read and t u ft o f h air T h en h e bec o mes
t t
o ea t th e alms foo d ( o f s a n nya s a ) h a ving bec o me de v ot ed
m a indi ff eren t to tho s e th a t are n ot P a ra m at
t
o P a r a m at
ma
and freed f ro m all desires He bec o mes t to b e th e ea t er of
m an
'
TH I R TY M IN O R UPAN ISHAD S
140
N ARAD AP A RI VBAJ A KA - U
PAN I S HAD
14 1
'
TH I RT Y M I N O R UPAN ISH AD S
14 2
no
144.
of
n a an d w ho se
t
u
ft
o f h air ) is j na na w ho s e ho ly th read is
(
j
medi t ati o n is up o n j fiana j fi a na al o ne is supreme I t is s aid
th at j ana al o ne is able to puri fy T h a t wise man al o ne w h o
p o sse s ses th e j na na s ik h a like th e s ik h a ( ame ) o f agni ( re )
is s aid to p o s sess s ikh a ( t u ft of h air ) T ho se th a t h av e mere
T h e B ra h manas and oth ers th a t are en t i tled
s ik h a are n o s ikh i s
to per fo rm t h e v edic karmas are all o wed to wear th e ( e xt ern al )
th read only as an au x iliary t o t h e karmas I t is o nly v edic
T h e kn o wers o f B rah man kn o w th a t all B rahm a nya ( t h e s t a te
Of B rah man ) accrues t
o h im o nly th a t h a s t h e j a na m a y a s ik h a
a n m a y a ( T h a t o r B ra h man
kn
o
wledge
t
u
f
t
o f h air ) and th e
(
a ( h o ly t h read )
f ul ) u p a v i t
Ha v ing kn o wn i t a B rah ma na sho uld t ake up s a nny a s a
o bear th e b o dily afili o
Suc h a s anny a sin sh o uld be in o rder t
t i o ns wi th o n e c l o th bald h eaded and wi tho u t h a v ing any th ing
o r acc o rding t o rule s h e may
a s being req u ired ( fo r h i s use )
be ( naked ) as nat ure made h is b o dy and s h o uld aband o n h is
s o n f riend wi f e t rus t w or th y rela ti v es e t c
as well as
all karmas and l o v e fo r th e uni v ers e th e l o in cl o th s ta ff and
c ov ering E nduring all pairs o f O pp o si t es wi th o u t c o ld o r h ea t
h appine ss o r grie f f ame o r di sgrace wi tho u t th e si x c h anges
I ness malice prid e o s t en t a t i o n j eal o u s y slander o f oth ers
l ov e and h at e ple a sur e and pain pass i o n anger greed and
t u ft
'
'
'
'
'
145
U PAN I SH A I)
a nd
all th a t o n e w ho e v er u
B rah ma P ranav a th a t I am
B rah man al o ne wi t h th e
f ul and n o n dual j ana and
a ft er rising ab ov e th e th ree b o dies ( to B ra h man ) like th e
'
t
,
f re q u e nt
rr
t
in ging
19
TH I RT Y MI N O R UPAN I S H AD S
146
Suc h is th e Upanis h ad
,
U P AD E B A
IV
O ne w ho a ft er gi v ing u p th e w o rld th e Ve d as th e o b
h
at
t
a in s t
e s upreme ab o de
m
a
al
o
ne
ct
s and th e o rgans is in A t
e
j
A g o o d a s ce tic sho uld n o t make kn o wn h is ca s t e nam e g o t
ra
clan
e
t
c
h
is
place
and
t
ime
th
e
Vedas
e
t
c
s
t
udied
by
h
im
(
)
h is f amily age h is to ry o bser v ance and c o nduc t He s ho uld
nei th er c o n v erse wi th w o men n o r remember th e w o men h e h ad
seen He s ho uld gi v e up all s to ries c o nnec t ed wi th w o men
He s ho uld n ot e v en see th e gure O f a w o man in a pic t ure
Th e m ind o f an a s ce tic w ho th r o ug h delusi o n ad o p t s th e ab ov e
fo ur th ings c o nnec t ed wi th w o men is necessarily a e c t
e d and
th ereby peris h es T h e fo ll o wing are pr oh ibi ted ( in h is c a s e ) :
T h irs t malice f alse ho o d d e cei t greed delusi o n th e pleasa n t
and th e unpleasan t manual w o rk lec t ure y o ga ka ma ( pass
i o n ) desire beg ging I ness mine ness th e Obs tin a c y o f curin g
diseases penance pilgrimage and th e acc o mplis h men t o f frui t s
and medicines He w ho per fo rms th ese in te rdic ted
o f man t ras
th ings g o es in to a debas ed s t a t e A muni w ho h as m o ksh a as
h is supreme sea t s ho uld address suc h respec tf ul w o rds as
P lease c o me plea s e g o please s t ay and welc o me to o ne e v en
tho ug h h e b e h is in tima t e f riend He s ho uld nei th er recei v e
o be gi v en to o h ers
presen t s e t c n o r ask fo r th em t
Ev en in
dream an asce t ic s ho uld ne v er direc t a pers o n ( to d o w o rk fo r
h im ) Ev en s ho uld h e wi t ness o r h ear o f th e h appiness o r
grie f o f h is wi f e broth er s o n and oth er rela t i v es h e s ho uld no t
b e a ff ec t ed th ereby He s ho uld aband o n all j o y and s o rro w
T o th e asce tics c o n t r o lling th eir mind th e fo ll o wing are
th eir s va d ha rm a s ( o wn du t ies ) : Harmlessness t ru th ho nes ty
celibacy n o n c ov e t ing h umili ty h ig h spiri t edness clearness o f
mind s t eadiness o f mind s traig htfo rwardnes s n o n a tt ac h men t
( to any ) ser v ice to th e guru f ai th pa t ience b o dily res t rain t
men t al re s train t in di e re n ce rm and swee t w o rds endurance
c o mpassi o n s h ame j ana vij ana y o ga m o dera t e food a nd
,
TH I RT Y M I N O R UPANI SH AD S
148
ic a t
io n ) i t sel f is Kai v alya
th e Ve d as th a t t h e sign ( of n o n id e nt
T h en Na ra d a asked th e Grand f ath er ab o u t th e rules o f
T o w h ic h B ra h ma assen t ed and said
B e fo re
sa nn yas a
ei t h er th e at
ura o r regular sa nnyas a is t aken krch ch hra penan c e
s ho ul d b e d o ne and th en th e eig ht s ra dd h as In eac h o f th e
of
eig
ht
t
w
o
br
a
h
ma
as
s
ho
uld
b
e
f
ed
in
lieu
s rad d h as
n
(
)
a va s u and th e ( Trim urt
is
called
B
ra
h
m
a
Vis v e d e va s called S a t
)
y
Vish nu and M a he s v a ra in D e va s raddha rs t ; th en in Rsh i
s radd h a in lieu o f D e v ars hi R aj a rshi and M a nushya rshi th en
,
t
,
'
'
149
'
'
'
'
'
TH I R TY M I N O R U PAN ISHAD S
15 0
vyah r i
T h e mant
ra prescribed fo r t h is s ho uld be u tt ered th r o ug h
th e mind and vo ice in h ig h middling and l o w to nes Wi th th e
s
th e wa ter s ho uld be sipped
mant
ra
313 :
St
at
and h a ving t aken th e wa t er wi th th e t w o h ands i t s ho uld be dr o p
ped o n th e eas t Hav ing u tt ered ( any h e s ho uld pluck h is h air
ye
t
le
f
t
and
u
tt
ering
th
e
prescribed
man
ra
and
h
a
v
ing
to
rn
f
f
o
t
)
(
th e sacred t h read and t aken i t in th e h and wi th wa t er s ho uld
u tter s : 1: g o to th e o cean and cas t th em d o wn as o bla ti o n in
wa t er :
W l s a tm m ll
Having u ttered th rice and s a t ura t ed th rice ( th e wa t er) wi th ( th e
inuence o f) th e man t
ra h e s ho uld sip th e wa t er ; and th en
e t c h e s ho uld cas t aside in wat er
u ttering th e man t
ras eff
th e cl oth and wais t c o rd Hav ing tho ug ht h imsel f to be th e
abdica to r o f all kar mas h e being in th e medi t a t i o n o f h is o wn
Reali ty a s na t ure made h im sho uld g o as be fo re n o r th wards wi th
!
h ands upraised S ho uld h e be a sanny a sin learned ( in th e Ve d as
e t c ) h e s ho uld ge t h imsel f ini tia t ed in to P rana v a fr o m his t eac h
er and g o ab o u t a t h is o wn f ree will wi th th e th oug ht of th ere
being n o ne o th er bu t h is Sel f and f eeding h is b o dy wi th f rui t s
leav es and wa t er liv e in m o u n t ain s fo res t and t emples T h at
l o v er o f sal v a t i o n w ho a ft er s a nnyas a r o ams ab o u t naked in all
places wi th h is h ear t f ull o f th e enj oymen t o f At
m ic bliss wi th
th e f rui t o f a vo idance o f karmas and main t aining h is li f e wi th
f rui t s j uice barks leav es r oots and wat er s ho uld aband o n
h is b o dy in m o un t ain cav es u tterin g th e P rana v a B u t an as
i
ra n t
a ft
er wisd o m s ho uld h e bec o me a sanny as in s ho uld afte r
p
walking a h undred s t eps be addressed by th e teac h er and oth er
B rah mans th us : O M a habhaga ( very fo rt u na te p ers on ) s tay
,
'
15 2
i
id
i
h
a
s a nn as a
are : v id va t
and
s a nn y a s a
v
v
s
j
y
y
karma s a nnyas a In karma s a nnya s a th ere are t
di v is
w o ( sub
t
i o ns n imi t
a ( causal ) and a n im it
a ( n o n causal )
At
ura sa nnya
s a ( o n acc o un t o f th e cause o f appr o ac h ing dea th disease e t c )
a s a nn as a
is nim it
T h e krama ( regular ) s a nnyas a is a nimit
a
t
t
y
At
ura s a n nyas a is o n acc o un t of de f ec ti v e karmas
Wh en
i t is c alled nim it
s a n n yas a is t aken a t th e t ime o f dea t h
a
is th a t w h en o ne bec o mes duly a sanny a sin w h en th e
A nim it
a
t
b o dy i s s t ro ng ( af t
er being c o n v in c ed ) th a t all crea t ed th ings
o de s t ruc t i o n th a t b o dy and oth ers s ho uld be gi v en
are subj e c t t
up th a t all At
m a s ( s o uls ) e ac h o ne s h ining in th e pure A k as
dwelling in all m oving in th e a n a riksh a ( middle w o rld) as o f
th e fo rm o f va yu in th e sacricial pi t as of th e fo rm o f re in
th e m o o n in all men in th e supreme angels in th e fo rm o f
t ru th in ak as in th e fo rm o f th e c o nc h pearl sh e t
in
c
water in th e fo rm o f grain, e t
c
o n ear th , in th e fo rm o f th e
-
'
t
.
'
'
,
15 3
20
or
r,
s r c
sa
oo
THI RT Y M I N O R U PAN I S H AD S
154
t
,
t
.
THI R T Y M I N O R
15 6
U P AN I SH A ns
a
k
a d a nd i ( o ne h a v ing B ra h man
n
as
h
is
s
t
a
ff
is
said
to
be
th
e
a
j
al o ne as th e s t aff ) A n asce t ic w h o h a ving merely a w o o den
s t aff wi tho u t j fia na eat s all ( i ndi s crimina t ely ) in all places,
go es to th e t errible h ells called M a h ara u ra va ( T h e sen s e o f )
grea tness in h is ca s e is likened by th e rs his t o th e pig s dung
Hav ing gi v en i t u p h e sho ul d m ov e ab o u t like a w o rm Foo d
and cl oth wi tho u t being begged fo r by h im s ho uld be o b t ained
in vo lunt arily th ro ug h th e will o f o t h ers A naked ( asce tic )
may ba th e a t th e wis h of an oth er A man w ho prac t ises th e
th e medi t at i o n up o n Sel f in th e dreaming s t a t e a s in th e waking
is said to be th e fo rem o s t and rs t o f B ra h m a v ad ins He
s ho uld nei th er grie v e fo r th ings n ot o b t ained n o r rej o ice
a t th ings o b t ained Wi th th e o rgans n ot a tt ac h ed to o bj ec ts
h e sho uld be engaged in th e s o le prot ec ti o n of li f e
He
s ho uld always l oo k d o wn up o n th e gain s o b tained wi th muc h
o
re spe c t ( sho wn t
h im ) T h ro ug h th e gains o b t ained wi th
muc h respec t th e asce t ic t ho ug h relea s ed bec o mes b o und
Wh a t is mean t by th e pr ot ec ti o n of li f e is th is : W h en
th e re ( of th e h earth in a ho use ) h ad been e xtinguis h ed
and all h av e taken foo d h e may g o to th e ho uses o f cas te
pe o ple th a t are t fo r t aking alms f ro m
T h e y o gin w ho
h as h is h and o nly as h is alms b o wl s ho uld n ot often t ake alm s
He may t ake ( foo d ) s t anding o r si tting ; s o in th e middle ( of
t aking foo d ) h e may sip wa t er T ho s e w ho h a v e p ure mind
s ho uld n ot ov er s t ep th e limi t s like th e o cean Th e grea t o nes
d o n ot gi v e up th eir sel f res t rain t like th e sun Wh en th e muni
takes like a co w t h e foo d wi t h th e m o u th o nly ( wi tho u t th e
u se o f th e h and ) h e bec o mes o f equal v isi o n t
o all beings
Th en
.
'
'
N i RA D AP ARI VRAJA KA - U
PAN ISHAD
15 7
j
awai t s h is t ime ( o f dea th ) is t to be of th e na t ure o f B ra h m an
A muni w ho g o e s ab o u t wi th n o cau s e fo r ins t illing f ear in to all
being s need ne v er h a v e any f ear f ro m th em O ne wi tho u t any
a bh im an a
( iden t ica t i o n wi th b o dy ) o r eg o ism o r duali tie s
nev er h at es ne v er lies th r o ug h th e
o r d o ub t ne v er is angry
vo cal o rgan T h at pers o n w ho h a ving v isi t ed all sacred places
d o es n ot d o any inj ury to any li v ing crea t ure and ge t s
alms a t th e p r o p er t ime is t to be of th e na ture of B ra h man
He sho u ld n o t ass o cia t e wi th a fo res ter o r ho use ho lder
He s ho uld c o nduc t h imsel f in suc h manner as n ot to be
kn o wn t
o oth ers
He s ho uld n ot be glad of any th ing He
s ho uld r o am ab o u t o n ear th like a w o rm acc o rding to th e
direc ti o n p o in t ed o u tby th e sun He s ho uld no t
d o o r cause
to d o w o rks t endin g to ( h is ) f ame o r pains o r pe o ple s bene t
He s ho uld n ot be inclin ed to wards v ici o us b oo ks He s ho uld
n ot liv e dependen t up o n any He s h o uld gi v e up all ov er
di s pu ta t i o us reas o ning He s ho uld n ot j o in any par ty ( g hting
wi th an oth er) He s ho uld n ot t ake any disciples He s ho uld
n ot s t udy m a n v b oo ks He s ho uld n ot disc o urs e N ei th er
s ho uld h e c o mmence any w o rk s Wi th o u t any dis t inguis h ing
c h arac teris tics and wi tho u t le tting oth e rs kn o w h is o pini o ns
th a t wise man o r muni e v er in t en t up o n t h e B r a h mic v isi o n
s ho uld e xh ibi t h imsel f to pe o ple like an idio t o r a lad o r a
mu te pers o n He s ho uld nei th er d o n o r t alk any th ing He
sho uld no tth ink o f a g oo d o r bad th ing R ej o icing in
Th a t wi thin hi msel f th e muni s ho uld g o ab o u t like an idi ot
He sho uld r o a m ab o u t al o ne wi tho u t ass o cia ting wi th any and
.
TH I RT Y MI N O R U PAN I S H AD S
1 58
160
h a ( o r s t at e )
dreamle s s sleeping in th e midnight E ac h a va st
h as i t s sub s t at es T h e func t i o ns o f th e fo urt
een o rgans
eye and o t h ers mu t ually dependen t are th e fo ll o wing : T h e
eyes percei v e fo rms th e ears s o unds th e tongue p ercei v es
t as t es th e n o se o d o urs th e vo cal o rgan speak s ; th e h and
li ft
s th e leg walks ; t h e anus e x cre t es th e se x ual o rgan
enj o y s ; th e skin feels ; th e bu dd h i percei v es o bj ec t s being under
th e c o n t ro l o f th e o rg a ns ; th r o ug h bu dd h i h e unders tand s ;
th r o ug h c h i t t
a h e th inks ; th r o ug h ah a nk a ra h e says I
A ll
th ese s ho uld be aband o ned Th r o ug h th e iden tica ti o n wi th th e
ho use ( th e b o dy ) h e like a ho use ho lder bec o mes a j i v a th inking
th a t th e b o dy is i t sel f
T h e j i v a is dwelling in th is b o dy Wh en h e is in th e eas t
ern pe t al ( of th e h ear t ) h e is inclined to v irt u o us ac t i o ns ; in
th e s o u th eas t ern pe t al t
o sleep and laziness ; in th e s o u th ern
o sin f ul a o
p e t al to cruel ac t i o ns ; in th e s o u th wes t ern pe t al t
ti o ns ; in th e wes t ern pe t al t o l ov e of sp o r t ( o r to ir t ) in th e
n o rth wes te rn pe t al t o t rav elling in th e n o rth ern pe t al to peace
o f mind ; in th e n o r th eas t ern pe t al to j an a ; in ( th e middle o f )
th e pericarp to v a iragya in th e lament t
At
ma delibera ti o n
o
Suc h are th e di ff eren t aspe c t s t
o be under s too d ( in th e h ear t )
h a ( of j i v a ) is th e waking th e sec o nd is t h e
T h e r s t liv ing a v a s t
dreaming ; th e th ird is th e dreamless sleeping ; th e fo ur th t
urya
u r at
th a t w h ic h is n o t th ese fo ur is t
Th e o n e L o rd al o ne
a
y it
th at is W i t ness and wi tho u t quali ties appears ( as many ) th r o ug h
th e di ff erences o f Vi e v a Ta ij a s a P r aj a and Ta t
h a ( th e
a st
neu t ral )
O ne s ho uld ( al w ay s ) u tt er : I am Brah man al o ne
E l s e in th e waking s t a te ( h e is ) in th e fo ur s t at es o f th e w a king
s t a t e and o t h er s : i n t h e drea m ing s t a t e ( h e is in th e fo ur s t a t es
)
o f th e dreaming s t a t e and o th er s ; in th e dreamle s s sleepi ng
s t at e ( h e is ) in t h e fo ur s t a t e s o f th e dreamle s s sleeping and
oth ers ; in t h e t
urya ( h e is ) in t h e f o ur s t at es of t
urya and o t h ers ;
u r at
a th a t is n ir u na suc h s t a t e s are n o t T h ere is
t
o th e t
y it
g
o nly o ne wi t ne s s in all th e s t a t es o f Vi e v a Ta ij a sa and P raj a
w ho is pre s iding ov er t h e gr o ss t h e sub tle and th e causal
.
of o
Pro b a b l y
the st tes
r
the
rs
h
e fe t t
su
b divi
s io ns
of
h d re
t
e
g;
a m in
so e ls o
N AR AD AP A RI VRAJ A KA - U
PAN ISH AD
16 1
a st
ha th e seer o r is h e n ot ? A s ( to Ta a s t
ha )
( b o dies ) Is Ta t
t
h ere is th e pro per t y o f seeing ; th e j i v a th a t is aff ec t ed by
th e ego ism e t c o f agency and e nj oy m en t is n ot th e seer
T h e o n e oth er t
h a n j i v a ( v ia
a st
h a ) is n o tc o ncerned
Ta t
I f i t is said th a t th e j i va is n o t so ( c o n
( wi th eg o ism
cerned wi t h eg o ism ) th en i t is no ta f ac t
Th r o ug h th e
a bhim a na o f th e j i v a t h ere is t h e a bh im a n a o f th e b o dy
A nd
( c o n v ers ely ) th r o ug h th e a bhim ana of th e b o dy t h ere is th e
a bh i ma na of th e j i v a
T h e s t a t e o f th e j i v a is as a screen ( to
screen B rah man ) like ( th e p ot an d ho u s e in ) th e p o t
ak a s and
th e ho use ak as T h r o ug h suc h a screen h e reac h es s el f re a lisa
t i o n th ro ug h th e man t ra
Hamsa S o h am h av ing th e c h arac
ic s o f inspira t i o n and e x pira ti o n
t
e rist
Hav ing kn o wn th u s
i f h e s ho uld gi v e up th e iden ticat i o n wi t h th e b o dy th en h e
d o es n ot iden ti fy h imsel f wi th th e b o dy
n ot a tt ain th e s t a t e
o be B ra h man
S u c h a o ne is s t a ted t
Hav ing gi v en up
o f j i va)
wi th m o dera t e foo d h av ing
a bhim ana and anger being c o n t en t
c o nquered th e o rgans and h av ing c o n t r o lled th e a v enue s ( of
th e o rgan s) o ne s ho uld make t h e mind en t er in to medi ta ti o n
T h e y o gin w ho h a s al ways c o n t r o lled ( h is mind and o rgans )
s ho uld e v er diligen tly c o mmence h is medi t a ti o n in emp t y places
cav es and fo re s t s T h e kn o wer of y o ga w ho is ben t up o n
acc o mplish ing th e end s ho uld ne v er be engaged in gi v ing f eas t s
to B rah manas in s r add h a sacrices e t c o r in g oing t o places
of pilgrimages f es ti v al s o r cr o wds Th e well c o n t ro lled y o gin
s ho uld go ab o u t as i f pe o ple h ad t rea t ed h im wi th disre s pec t
He s h o uld n ot g o again s t t h e ac ti o ns o f t h e wise T h at grea t
asce tic is said t
rid a nd in ( o r h a v ing a th ree kn o tt ed s t a ff )
o be a t
w ho ho lds rmly th e th ree d a nda ( c o nt ro l) o f mind speec h
o be a s upreme per s o n w ho
and b o dy T h at a s ce tic is said t
beg s alms foo d of wo r th y brah ma na s w h en sm o ke h as ceased
and re h as been e x t inguis h ed ( in th eir ho u s es ) Is h e n o t
a
degraded as ce t ic w ho t ho ug h ho lding th e s t aff a n d beggi n g
foo d is wi t ho u t va iragya a n d is n ot in t en t up o n th e o bs e r
v ances of his o rder He is an as ce t ic n o t
any o t h erwho d oe s
.
'
'
h
Wit
21
H a m sa
the e
r
is
the
p t
ins ira io n ,
a nd
wi
th S h
o
am,
t
here is t
h ex
e
THI R TY M I N O R UPAN I S H AD S
1 62
'
1 64
c o n t en t wi th w h a t e v er h e ge ts T h us is th e Upanish a d
.
U P AnRs A
VII
PAN I S H AD
165
'
a nd
Th e
s ix
uma n
in rm i ie s
a re
r,
u sio n ,
d o ta ge
de t
h
T he si c ha nge a re bi th e x is te nce gr wt
h tra ns f o rm a ti o n de crea se
n n ih il a ti n
ing wh ic h is N irg na
w a s pe c ts f the w o d a nd it
s me
T t h a s itt
p
Tva m
a l so there a re t
wo ma t
h e di sc ple a nd the j va
a
a nd a
In
1 66
u r at
fo r th e t
a
and a va d ht
a
th ere is n o ne
y it
F o r t h e ku t
i ch a ka s h av ing t akes place o nce in t w o m o n th s ; fo r
th e ba h ud a k a o nce in fo ur m o n th s fo r th e h amsa and parama
i
t
h amsa n o ne o r i f wan t ed o nce in a year ; fo r th e t
u r at
a and
y
a v a d h ut
a n o ne a t all T h e ku t
i c h a k a s h o uld t ake th e foo d in
O ne ( place o nly ) th e ba h da ka s h o uld t ake al ms (in many places )
fo r th e h amsa and p a ra m a h a m s a th e h and is th e v es s el th e
u r at
i
a
o
s
ho
uld
t
ake
f
o d wi th th e m o u th as th e c o w ; fo r th e
t
t
y
i t is like t h e ac ti on of th e bo a c o ns t ric to r ( o pening
a
a v a d h t
th e m o u th and t aking w h a t e v er c o mes in to i t ) F o r th e ku ti
wo cl oth s ; f o r t h e ba h da k a th ere is o ne
c h aka th ere are t
cl oth fo r th e h amsa th ere is a piece o f cl oth and th e parama
h amsa s ho uld be naked o r h a v e o nly a l o in cl o th in th e case o f
th e t
a and a v a d h u a th ey s ho uld be as na t ure made th em
u r a it
y
Fo r th e h am s a and p a ra m a h a ms a th ere is ( pre s cribed ) a deer
i ch a ka and ba h d a ka
skin and fo r n o o th ers Fo r th e k u t
th ere is t h e w o rs h ip of th e di vine ( image ) fo r th e h am s a and
s men t
u r at
i
th
ere
al
w
o
rs
h
ip
fo
r
th
e
a
and
i
ra ma h a m s a
a
;
t
y
p
th ere is th e idea th at th ey al o ne are B rah man T h e
a
a v a d h fi t
o man ras and j apas ; th e
ku t
i c h a ka and ba huda ka are en t i t led t
h amsa and p a ra m a h a m sa t
o d hy a na ( medi t a ti o n )
th e t
u r at
a
y it
and av a d h ut a are en ti t led t
o n o ne
b u t th ey are ent i t led t
o th e
ini t ia t i o n of th e sacred sen t ences of th e Ve d as
s o als o
i c h a ka
th e p a ra m a h a m sa T h e ku t
and ba h d a ka are no t
en t i tled t
th ere is ( th e u ttering
o ini t ia te oth ers ; f o r th em
of ) th e men ta l pra nav a ; fo r th e h amsa a nd pa ra m a h a m s a
th ere is t h e in t ernal pra nav a ( in th e h eart ) fo r th e t
ury a
i
s
and
h
a
th
ere
th
e
B
ra
h
ma
pra
a
v
a
al
ays
a
w
a
v
i
n
t
d
(
t
a
)
t
F o r th e k u i ch a k a a n d ba h d a k a th ere is s ra v a na ( h earing and
s t udy ) fo r th e h amsa and p a ra ma h a m s a th ere is manana ( th ink
u r at
i
a
ing and remembering ) fo r t h e t
and a va d h u a th ere is
t
y
F o r all th ese th ere
nid idhya sa na ( pr ofo und medi ta t i o n e v er )
is necessarily t h e medi t a t i o n u p o n A ma T h u s th e aspiran t
io n lsh o u l d e v er be u t t ering th e P ra na v a w h ic h e u
a ft er s a lva t
o cr o ss samsa ra and be li v ing as a J i va nm u kt
ables o ne t
Th u s
a
o eac h o ne s ca p aci t y s ho uld e v er b e
th e asce tic acco rding t
a va
d hfi
t
a
or
T H I RT Y M I N O R
168
U PAN I SHA D S
'
'
'
ve
T h e n in e
pr i na s , a n d
t
h
og
t
h fo
of t
h m i nd
een
a re
ur
ve
a ns
.
of
s e n se ,
t
h
ve
og
r
a ns
of
ac
i on t
t
h
,
ul
cha
m pu
ma
tat
A RI vs h Am -U
mm sm n
169
T h us is th e U panish ad
ur
'
UP A p E s A
'
I!
Narad a asked :
W ho is B rah ma swa rup a ? T o wh ic h
'
32
T H I R T Y M IN O R
170
m srm ps
cu
or
Is t ime th e cause ( of o rigina ti o n of u ni v erses )
na t ure ? o r karma ? o r acciden t ? o r th e ( great) elemen t s ? o r
Purus h a ? T h is s ho ul d be c o nsidered I t is n ot th e uni o n o f
th em ( Th en ) th ere is th e A t
ma bu t
m a is n ot th e
(j i v a A t
Lo rd as i t is s u bj ec t t
T ho se ( Rshis)
o pleas u res and pains
ma
foll o wing d h y ana y o ga h av e beh eld as th e cause th e d e vat
s ak t
i c o ncealed by i t s o wn q u ali t ies o f th a t O ne th at presides
ma
ov er all th e ca u s e s as s o ciat ed wi th time and A t
Him ( th e
U niv ersal S o ul ) w e c o nsider as th e w h eel w h ic h h as o n e
circum ference w h ic h is c ov ered by th ree ( layers ) w h ic h ha s
si x t
een end par ts w h ic h h as fty sp o kes and tw en ty c o u n ter
sp o kes w h ic h h as si x time s eight ( nails ) w h ic h h as o ne r o pe of
v ari o us fo rms w h ic h h a s th e th ree fo ld path and w h ic h h a s
delusi o n arising f ro m th e t w ofo ld cause Him ( we w o rs h ip a s
a ri v er) w h ic h h as ( w a ter) oo zing o u to f th e v e curren t s ( of
o rgans ) whi c h is terrible and croo k e d th r o ug h th e v e causes
( of elemen t s) w ho se pranas are th e v e wav es w h ic h h a s bu dd h i
e t c as th e r oot cause w h ic h h as v e Wh irlp oo ls w h ic h is impel
l ed by th e v el o ci ty o f th e v e pains w h ic h h as ft
y diff erences
w
o
r
h
as
th
e
v
e
miseries
and
h ic h h as th e v e o bs tacles
)
(
In th is w h eel o f B ra h man w h ic h is th e s u pp o r t o f li f e and th e
la st abiding place o f all beings and wh ic h is inni te is w h irling
del u ded th e j i v a th inking th a t i t is diff eren t f ro m th e o ne
Lo
rd
O
rdainer
B
eing
blessed
by
Him
h
e
gains
sal
v
a
t
i
o
n
)
(
th r o ug h s u ch ( a ble s sing ) T h is is declared a s B ra h man a s
th e supreme and th e indes truc t ible In i t are th e th ree ( th e
enj o yer th e enj o yed and enj oymen t ) Hence i t is th e rm
ab o de ( of all ) T h e kn o w ers of B rah man h aving kn o wn
B rah man wi th in ( th e uni v erse
a tt ai n sam a d h i in B rah man
and are ab s o rbed i n B rah man I s va ra up ho lds th is uni v erse
cl o sely ass o ciat ed w i th th e dest ruc tible and th e in d e st
ru c t
i
ble w h ic h are mani f es t and unmani f es t bu tth e n ot ru ler
At
m a is b o und th r o ugh th e tho u ght o f i ts being
o f ( j i va
th e enj oyer ; and h aving kn o wn th e Lo rd is freed fro m all
a ra U p a ni sha d be gins t
hus
as va t
Th e S ve t
.
THI RTY MI N O R
17 2
U p a nI S H Ans
S A ND I LY A UP A N I S H A D
-
OF
A TH A R VA N A VE D A
C HAP T ER I
ques ti o ned A t
h arv an th us : Please t ell me ab o u t
th e eight a ngas ( par ts ) of Yo ga w h ic h is th e means of a ttain
ing to A t
ma
At
h arv an replied : T h e eight a ngas of y o ga are yama niya
a
ma asana pranay a ma p ra t
a
h
a
ra
d
h
a
ra
d
h
y
a
na
and
sam
a
n
y
d h i O f th ese yama is of t
T h ere
e n kinds : and s o is niyama
are eight asan a s Pranay a ma is o f th ree kinds ; p ra t
yah ara is of
v e kinds : s o al s o is d h arana Dhy ana is o f t w o kinds and
sam a d h i is o f o n e kind o nly
U nder yama ( fo rbearance ) are t en : a h imsa sat
ya a st
e ya
i m it
ahara
d ay a a rj a v a ks h a m a d hrt
and
bra h m a c h a ry a
s auc h a O f th ese ah ims a is th e n ot causing of any pain t
o any
li ving being a t any time th r o ug h th e ac ti o ns o f o ne s mind
speec h o r b o dy
S at
ya is th e speaking of th e t ru th th a t
co nduces to th e w ell being o f creat ures th r o ug h th e ac t i o ns o f
o ne s mind speech o r b o dy
A st
e ya
is n ot c ov e ting o f
an oth er s pro perty th r o ug h th e a c ti o ns of o ne s mind speec h
o r b o dy
B ra h m a c h a rya is th e re fraining fr o m se x ual in t er
c o u rse in all places and in all s tat es in mind speec h o r b o d y
Day a is kindliness to wards all creat ures in all pl a ces Arj a v a
is th e preser v ing o f equanimi ty o f mind speec h o r b o dy in th e
perfo rmance o r n o n pe r fo rmance of th e a c ti o ns o rdained o r
fo rbidden t
o be d o ne
K s h a m a is th e bearing pa tien tl y o f all
pl easan t o r unpleasan t th ings suc h a s praise o r b l o w D hr i is
U nd e r ya ma a n d niy a m a Pa t
a j a l i h a s ve ki nd s on l y
OM
S and ilya
17 4
'
'
TH I RT Y M I N O R
17 6
U RAN I SH Ans
T o tha t
is w o rth y o f being kn o wn in th e b o dy please t ell me
At
h arv an replied ( th us ) : T his bo d y is nine ty six digi t s in length
Prana e xten ds t wel v e digi t s bey o nd th e b o dy He w ho th r o ug h
th e prac tice o f y o ga reduces his pr a na wi th in h is b o dy to make
i t equal to o r n ot less th an th e re in i t bec o m es th e great e s t of
th e y o gins In men th e regio n o f re w h ic h is t riang ular in
fo rm and b rillian t as th e m o l ten g o ld is s i t ua te d in th e midd le
I n fo ur foot ed animals i t ( re ) is q u adrangul ar
o f th e b o dy
In i t s ( th e regi o n of re s ) cen t re
I n bird s i t is r o und
th e puri fying benecial and sub t le ame is si t ua te Tw o
di gi t s ab ov e th e anus and t w o digi ts bel o w th e se x ual
o rgan is th e cen t re o f th e b o dy fo r men Fo r fo ur footed
animals i t is th e middle of th e h ear t
Fo r birds i t
Nine di gi t s fr o m ( o r ab ov e )
is th e middle o f th e b o dy
th e cen t re o f th e b o dy and fo ur digi t s in length and bread th is
si t uat
ed an ov al fo rm In i t s mids t is th e nav el In i t is
si t uat ed th e c h akra ( vi a w h eel ) wi th t wel v e sp o kes In th e
middle o f th e c h ak ra th e j i v a ( A m a ) wanders dri v en by i t s goo d
and bad deeds A s a spider ies to an d f r o w i th in a web O f
ne th re a ds so p rana m ov es ab o u t h ere In th is b o dy th e
j i v a rides up o n prana Lying in th e middle of th e nav el and
ab ov e i t is th e sea t of ku ndalin i T h e kundalin i s ak t i is o f th e
is ( matt er ) and c o ils i t sel f eig ht ways o r
fo rm o f eig ht pra krt
m
a
t
imes
T
h
e
ov
emen
t
Of
V
yus ( vi t al airs ) c h ecks duly th e
)
(
foo d and drink all r o und by th e side of ska n dha
I t cl o ses by
and during th e
it
s h ead ( th e o pening o f) th e bra h m a ra n d hra
t ime o f ( th e prac tice o f) y o ga is a w akened by th e re ( in th e
ap ana) 3 th en i t s h ines wi th grea t brilliancy in th e ak as of th e
h ear t in th e s h ape of wi s d o m D epending up o n ku ndalin i w h ic h
is si t uat ed in th e cen tre th ere are fo ur t een principal n adis
I da
Pi ngala S u shu m na Saras v at
V a runi P as h a
i
ij ih va Y a s a s vini Vis vod h a r i K u h h S a nkhini P a a svi n i
Ha st
y
Ala mbus a and G a n d h a r i
O f th em S us hu mna is said t
o be th e
How
'
I n Va r aha U pa nis
des cri e d h e we b
i e
of l f
ha d
a nd
er
la t
on ,
t
h is i
s na
m d
e
Ka n dha
He re in is
17 7
a
a
h
a
n
a
and
th
ese
t
en
V
yus ( vi tal
a
a
a
K rka ra D e v d t
t
D
j y
airs ) m ov e in all th e n a dis Prana m ov es in th e n o s t rils
w o grea t to es and th e l o w er and
th e th r o a t th e nav el th e t
th e upper par t s o f ku ndalin i Vy ana m ov es in th e ear th e
eye th e l o in s th e ankles th e n o se th e th r o a t and th e b u tto cks
h e geni t als th e th igh s th e knees
A p ana m ov e s in th e an u s t
th e s to mac h th e s eed s th e l o in s th e cal v es th e nav el an d th e
.
'
'
1
1
h o l d be p h
Y a su vi ni s h ou ld be
Th is
28
er
a ps
be t
w e e n Pi nga l a
S i nk hi ni
a nd
P a ya svi ni is P sh
THI R T Y M I N O R U PANI S HA D S
17 8
1 80
1|
rs
e se
a re
u,
ra
e s c
e ss e s
re
re se
rre s
ra
es
18 1
s Z ND I L Y A - UPAN I S HA I)
'
e xh ale i t th r o ug h th e oth er
T o tho s e w ho prac tise acc o rding
to th ese rules th r o ug h th e rig ht and le ft n o s trils th e n a dis
bec o me puried wi th in th ree m o n th s
He s ho uld prac tise
ce s s at i o n o f breath a t s u nri s e in th e mi dday a t sunse t and a t
midnig ht sl o wly till eighty ( times a day ) fo r fo ur weeks I n th e
early s tages perspirat i o n is pr o d u ced ; in th e middle s t age
th e trem o r of th e b o dy and in th e las t s t age lev i t a ti o n in th e
air T h ese ( resul t s ) ensue o u t of th e repres s i o n o f th e breath
W h en perspirat i o n arises
w hile si tt ing in th e pa d ma p o s t u re
B y th is th e b o dy
w i th e ffo r t h e s ho u ld r ub h is b o dy w ell
In th e early c o urse o f h is prac tice
bec o mes rm and lig ht
foo d wi th milk and g h ee is e x cellen t O ne s ticking to th is rule
beco mes rm i n h is prac tice and ge t s n o t
apa ( o r burning
sensa ti o n in th e b o dy ) A s li o ns elep h an t s and tigers are
gr a dually t amed s o als o th e breath w h en rig htly managed
else
i
t
ills
th
e
prac
t
i
t
i
o
er
n
c
o
mes
under
c
o
n
t
r
o
l
k
3
)
(
D rawing
S u sh u m na w h ic h is in th e middle f r o m th e wes t n adi
t
h
This p a s g cl l y in dica t
e
dre df l c o n q u e nc s o f t
h e per
hl y n d w i t
h o ta guru
for m n ce o f P r anay am
tt
h e S h m n a n ad i i b t
w ee n I d a n d P i nga l a
l d y po i nt
If
A
ed
w ee n I d a a nd P i nga l a is re st
Pri na w hi c h a l t
e rna t
e s o rd ina ri l y be t
ra in e d by lo ng
.
s a
ea r
a ra s
s a re a
ou
us
se
THI RT Y M I N O R
18 2
s
UP AN I S H A n
t
h
h n it l o g w i t
ht
o l it t
t
e n d nt
w ill n t
h S h mn a
e
t
h t
h pl
wh
y l d p f n tn t
h o gh
it
( n t l n ad i) tn of t
h n v l f om t
h S
h ti tof b t
h nd i t
v t
i n ad i n t
s
h w t
h
A ft
h n ty iti t
h tt
y og in be c om d d t
e
o t
h w o ld be in g i n t
h
t ll d tn
st
Thro gh
h nd ot
h m t
h ods of P anay am p scr ib d i n t
hi p ssa ge
nd t
h
b eq nton
hro ni d ise a s t
h td fy E ope a n d oct
ors wil l be
d t
root
k u m bh a ka ,
e
a
ce
ra
uc
re s r a n
su c
e ca
ou
su
.
r ee
s a
a ce s
re a
e re
s s
ie
es
a ce
a ra s
ea
or e
ra
us
ce
r u
ue
er
e s,
es
re
ur
es
ce .
su c
ra
TH I RT Y MI N O R UPAN I SHA D S
1 84
'
'
w l ft
Thi t
h
h d t
h re b ing si
1
ea
t i id n t
i d b y om
w it
ht
h p it
it
ry b od y in t
h
nt
h b in be s id s t
re i n t
h
i be l o w t
h e b ra i n
ce n re
x ce
ra
e s x
18 5
s i s nI LY A U PAN I S H A I)
-
w h ich is be ne ce nt
and w h ic h is u n to uch ed by any m o dica t i o ns
o ne and is kn o w n as O M o nly and n o oth er th en
a ri s e s in
th e u c tu ati o ns o f pra na c ease B y th e c o n t emplati o n fo r a
l o n g time o f th e ak a s w h ic h is in th e h ear t and by th e c o n
io n of th e mi n d f ree f r o m V a sa nas th en th e u c t u a ti o ns
t
e m pla t
B y th e s e me tho ds and v ari o u s oth ers s u gge s t ed
o f pra na cease
by ( o ne s ) tho ught and by mean s of th e c o n t ac t o f th e many
s piri t u al
g
u ide s th e u c t u a t i o n s c ease
)
(
Hav ing by c o n t rac ti o n o pened th e d oo r o f k u ndalin i o ne
s ho u ld fo r c e o pen th e d o o r of m o ks h a Cl o s ing w i th h er m o u th
th e d oo r th r o ug h w h i c h o n e o u g ht to g o th e k u ndalin i s leep s
spiral in fo rm and c o iled up like a s erpen t He w h o c a u s e s th is
k u ndalin i to m ov e h e is a n e m ancipa t ed pers o n I f thi s kundalin i
g o es
w ere to s lee p in th e u pper par t o f th e neck of any y o gin i t
to w ard s h is em a ncipa ti o n ( I f i t w ere t
o s leep ) in th e l o w er par t
( of th e b o dy ) i t i s fo r th e b o ndage of th e ign o ran t L ea ving th e
w o n a di s I d a and th e oth er ( Pi ngal a ) i t ( pr ana ) s ho u ld m ov e
t
in t
h e S u s h u m na T h a t is th e s u preme se a t of Vi sh nu O ne s ho u ld
prac ti s e c o n t ro l of brea th wi th th e c o ncen tra ti o n of th e mind
T h e mind sho u ld n ot be all o w ed by a c le v er man to re s t o n any
oth er th ing O ne s ho u ld n ot w o rsh ip Vi s h nu d u ring th e day al o ne
O ne s ho u ld n ot w o rs h i p Vi sh nu d u ring th e night al o ne 3 b u t
s ho u ld
al way s w o rsh ip Him and s ho u ld n ot w o rs h ip H im merely d u ri n g
day and nig ht T h e w i s d o m pr o d u c ing o pening ( near u v u la ) h a s
v e pas s age s O S a nd ilya th i s is th e k h e c h a ri m u d ra 3 prac ti s e
i t Wi t
h o ne w h o s i t s i n th e khe c h a ri m u d ra th e v ay u w h ic h
h e le ft and rig ht nadi s n o w o ws
w a s o w ing be fo re th r o u g h t
th r o u gh th e middle o ne ( S u s h u m na ) T h ere is n o d o u b t ab o u t
it
Y o u s ho u ld s w all o w th e air th r o u g h th e vo id ( S u s h u m na )
be t w een I d a and Pi ngal a In th a t place is kh e c ha ri m u d ra
si tu a te d and th a t is th e s eat o f Tr u th A gain th a t is kh e c ha ri
m u d ra w h ic h is s i t u a t ed in th e ak as a c h akra ( in th e h ead ) in th e
n ira la m ba
( s u p po r tle s s ) sea t be t w ee n th e s u n and m oo n ( vi a
I d a and Pi ng al a) W h en th e to ng u e h a s been leng th ened to t
he
leng t
h o f a kala ( digi t) by th e incis i o n ( of th e fra anu m ling a m )
and by r u bbing a nd milking i t (via th e to ngue ) x th e gaz e
wo eyebr o ws and cl o se th e ho le in th e skull wi t h
be tween th e t
,
'
'
'
24
THI RTY M I N O R
1 86
U PA N I S H A ns
th e to ng u e re v ers ed T h is is kh e ch a ri m u d ra
Wh en th e
to ng u e and th e c h i t
a ( mind ) b oth m ov e in th e ak as ( kh e c h a ri )
th en th e pers o n w i th h is to ngue rai s ed u p bec o mes imm o r t al
F irmly pre s sing th e y o ni ( perine u m ) by th e le ft h eel s t re t c h ing
gra s ping th e f ee t w i th b oth h and s and in
o u tth e rig ht leg
h aling th e air th r o u gh th e n o s t ril s prac ti s e kanth a band h a
re taining th e air u p w ards B y th at all afic ti o n s are des t ro yed 3
th en p ois o n is dige s t ed as i f i t w ere nec t ar A s th ma s plene tic
disease th e t u rning u p of th e an u s and th e n u mbness of th e
skin are rem ov ed T h i s is th e mean s Of c o nquering prana and
des tr oying death Pre s sing th e y o ni by th e le ft h eel place th e
oth er foot ov er th e le ft thi g h in h ale th e air re s t th e c h in o n th e
c h es t c o n trac t th e y oni and c o n t
emplat e ( a s f ar as p o s s ible )
y ou r A t
m a as si t ua te d wi th in y o u r mind T h us is th e direc t
perc ep ti o n ( of tr u th ) a ttained
'
a r u
1 88
'
'
i
s th e
w
i
T h en c o mes p ra t
h
ic
h
I
t
a
h
a
ra
s o f v e kinds
y
dra wing a w ay o f th e o rgan s f r o m a tt ac h ing th em s el v es t
o
th e o bj e c ts of s enses C o n t empla ting up o n e v ery th ing th a t o ne
At
m a is p ra t
R en o un c ing th e f r u i ts of o ne s
s ees
as
ya h a ra
daily a c ti o ns is p ra t
T
u rning a w ay f r o m
all
o
bj
e
c ts o f
a
h
a
ra
y
h
sen s e is p ra t
D
h
ra
in
th
e
eig
ht
een
imp
o
r
t
an
t
a
a
ra
a
a
n
y
place s ( men ti o ned bel o w ) is p ra t
a
h
a
ra
th
e
f
ee
t
th
e
to
es
y
th e ankle s th e cal v e s th e knee s th e th ig h s th e an u s th e penis
th e nav el th e h ear t th e w ell o f th e th r o a t th e pala t e
th e n o s e th e eye s th e middle o f th e br o w s th e fo re h ead and
th e h ead in as cending and descending o rder s
T h e n ( c o me s ) dh a rana I t is o f th ree kind s ( vi a ) x ing
th e mind in th e At
m a bringing th e e xt ernal aka s in to th e
i s ( fo rms o f
a ka s of th e h ear t and c o n templa ting th e ve m a rt
a
a
s
a
u
a
th
e
v
e
elemen
s
ear
th
pas
re
v
y
and
k
t
i
a
s
n
e
v
a
t)
d
.
'
'
'
1 89
s AND I LY s - U P A N I S H A I)
T h en c o mes d hy ana I t is of t
w o kinds sagu na ( wi th
q u ali ty ) Sagu na is
gu nas o r q u ali ty ) and n irgu na ( w i tho u t
th e medi t ati o n o f a m a rt
i
N ir gu na i s o n th e reali ty o f
'
th e uni o n of th e Ji v at
m a ( indi vidual s el f ) and
th e P a ra m at
m a ( h ig h er s el f ) w i tho u t th e th ree fo ld s t at e ( vi a
th e kn o w er th e kn o w n and t
h e kn o w ledge ) I t is of th e na t ure
o f e xt reme bli s s and p u re c o n s ci o u s ne s s
Sam a d h i
is
C HAPT E R II
'
'
'
ea
190
C HAPT ER III
T h en S and ilya ques ti o ned A tha rv an th us
F ro m th e B rah
man th a t is O M impe ris h able ac t io nless benecial sa t
( be ness )
o nly and supreme ho w did th is u ni v erse arise ? H o w d o es i t e x
in I t ? A nd h o w is i t abs o rbed in I t ? Please s o l v e me th is
i st
d o ub t
At
h arv an replied : T h e S upreme B ra h man th e Tru th is th e
imperish able and th e ac ti o nle s s T h en fr o m th e fo rmless B ra h
man th ree fo rm s ( o r aspec t s ) ar o se ( via ) n ishk a la ( par tless )
sakal a ( w i th par ts ) and sakal a n is hk a l a ( w i th and w i tho u t
par ts ) T h a t w h ic h is sat
ya vij fi ana and a nan d a T h a t w h ic h is
wi tho u t any impuri ty o mnipre s en t e xt remely s u b tle
a c ti o nle s s
h aving f aces in e v ery direc ti o n u n d e na bl e and imm o r tal th a t
is His n is hka la aspec t
M a h e s va r a ( th e grea t Lo rd ) w ho
is black and yell o w rules w i th a v idy a m la p ra k rt
i o r m ay a
th a t is red w h i t e and black and th a t is c o ex is t en t wi th
Him
T h i s is his sakala nishka la aspec t
T h en th e Lo rd
desired ( o r willed ) by h is s piri t ual w isd o m ( th us ) M ay I bec o me
many 3 may I bring fo r th ? T h en fr o m th is Pers o n w h o was
c o n t emplating and w hose desires are f u llled th ree le tt
ers
is
S prang up T h ree v yahrt
th e th ree foot ed G aya t
ri
t
he
th ree Ve d a s th e th ree d e v as th e th ree v ar nas ( c o l o urs o r cas t es )
and th e th ree res sprang T h at S u preme Lo rd w ho is end o wed
wi th all kin ds o f weal th w h o is all perv ading w h o is si t u a te d in
th e h earts Of all beings w ho is th e Lo rd o f m ay a and w ho se
fo rm is m y a H e is B rah m a He is Vis h nu : He is R u d ra : He
is Ind ra
He is all th e d e vas : He is all th e bh ut
a s ( elemen t s
o r beings )
He o nly is be fo re : H e o nly is beh ind
He o nly
is o n o u r le ft : He o nly is o n o ur rig ht : He o nly is bel o w
H e o nly is ab ov e : He o nly is th e all T h a t fo rm of h im a s
at
re a
1) a t
w h o sp o rt s wi th h is S akt
i w h o is kind to his
t
y
d e vote es w h o is brillian t as re rese mbling th e pe t als o r a red
l ot u s and is o f fo ur ba n d s w ho is mild and s h ines sinlessly thi s
is H is sakal a fo rm
Th
h G ay t
i m nt
l ttt
ra s d p n d in g
p on o nd
h e min o inca n t
A c o d ing t
o B h aga v t
i on of Vi hn
a h e i o ne of t
-
'
'
c r
es e re a e
a r
r a
u.
Y O G ATA TTVA UP A N I S H A D
-
or
K R S HN A
Y A JUR V E D A
de s cribe y o ga t
at
tv a ( y o ga t ru th ) fo r th e bene t
o f y o gin s w h o are f reed f r o m all sin s th r o u g h th e h earing and
th e s t u dying o f i t T h e s u preme P u ru sh a called Vis h nu w h o
a a s v in i s
is th e g rea t y o gin th e g rea t being and th e grea t t
p
seen a s a lamp in th e pa th o f th e t r u th T h e Grand fa th er
u t ed th e Lo rd o f th e u ni v er s e ( Vis h nu
B
ra
h
m
h
a
v
ing
sal
and
a
)
)
(
h av ing paid Him due re s pec t s a sked Him ( th u s )
Pray ex plai n
to u s th e t ru th o f y o ga w h ic h in c l u des in i t th e eight s u bs e r vi
en t s
T o w h i ch H rs h i ke s a ( th e Lo rd o f th e s en s e s o r Vis h nu )
s t
replied th u s : L i s t en I s h al l e x plain it
r u th A ll s o u l s a re
immers ed in h appine s s a n d s o rr o w th r o u g h th e snare of m ay a
Kai v alya th e s u preme s ea t is th e pa th w h i c h gi v es th em
ema n c i pa ti o n w h i c h rend s as u nder th e s nare o f may a w h i c h is
th e de s t royer o f birth o l d age and di s ease and w h i c h enables
T h ere are n o oth er pa t
h s to sal v a ti o n
o ne to ov er c o me dea th
ra s
T ho s e w h o g o r o u nd th e ne t o f S zi s t
are deluded by th a t
kn o wledge I t is imp o s sible e v en fo r th e De vas to des c ribe th a t
inde s c ribable s ta t e H o w can th a t w h ic h i s s el f s h ini ng be
ill u minat ed by th e S as t
ras ? T h a t o nly w h i c h is wi tho u t par ts
and s t ains and w h i c h is q u ie s cen t bey o nd all and f ree f r o m
de c ay be c o mes th e j i va ( s el f) o n a c c o u n t of th e re s u l t s of pas t
v ir t u e s and sin s H o w did th a t w h i c h is th e s ea t of P a ra m a t
ma
is e t ernal and ab ov e th e s t at e of all e x i s ting th ing s and is of
th e fo rm o f w i s d o m and w i tho u t s tains a ttain th e s t a t e o f j i va
A b u bble aro se in i t a s i n w a t er and in th is ( bubble ) ar o s e
I
S H A LL n o w
'
Y OG A TA
A-
U PAN I SHA D
193
25
T H I R TY m N O R
194
u ra m snu
ps
T H I RT Y M I N O R
1 96
U PAN I SHA D S
sa
e e
e s r
1 97
'
'
TH I R T Y M I N O R
1 98
urm rsnx ns
'
'
'
'
'
'
T H I R TY M I N O R
200
U PAN I SHAD S
Y O G A TA VA '
U PAN I SHA D
20 1
D HY AN A B I N D U
UP A N I S H A D
0 1
S AM AV E D A
EVE N i f s in sho u ld accumulat e to a m o un t ain e xt ending ov er
At
m any y o janas ( di s t ance ) i t is de s t r o yed by d h ya na y o ga
n o time h a s been fo u n d a de s tr oyer o f s ins like thi s B ijak
sh ara ( seed le tt er ) is th e s u preme bin d u
Na d a ( s piri t ual
s ou nd ) is ab ov e i t W h en th at n a d a ceas es al o ng w i th le tter
th an th e n a d a less is s u preme s t ate T h at y o gin wh o c o n s iders
as th e h igh es t th a t w h i c h is ab ov e n a d a w h ic h is an abat
a h as
all h is d o u b ts des tr oyed I f th e p o in t o f a ha ir be di vided
in to o ne h u ndred tho usand par t s th i s ( n a d a ) is o ne h al f of th at
s till fu r th er di vided ; and w h en ( e v en ) th i s is abso rbed th e y o gin
a tt ains to th e s tainless B ra h man O ne w h o is o f a rm mind
and w i tho u t th e del u si o n (o f s en s u al plea s u res ) and e v er res ting
i n B rah man s ho u ld s e e like th e s tring ( in a r o s ary of bead s ) all
creat u res ( as e xi s ting ) in A t
m a like o d o u r i n o w ers gh ee in
milk o il in gingelly s eeds and g o ld in q u ar t z A gai n j u s t a s th e
o il de p end s f o r i t s mani f e s t a t i o n u p o n gingelly s eed s and o d o ur
up o n o w er s s o d o e s th e P u r u s h a depend fo r it
s e x i s t ence u p o n
th e b o dy b oth e xt ernal and in t ernal T h e tree is w i th part s
and i t s s h ad o w is w i tho u t par ts b u twi t
h and w i tho u t par ts
At
m a e x i s t s e v ery w h ere
T h e o n e a ks h a ra (le tter 0 M ) s ho u ld be c o n templat ed u p o n
P rt
h ivi agni
a s B ra h m an by all w h o a s pire fo r eman c ipa t i o n
a
s e ( are abs o rbed
and
B
ra
h
m
all
th
e
w
h
en
k
ra
u
h
a
b
A
e
a
v
h
d
)
rg
h e s d o f m dit
ion
at
T h e U p n i h d of t
h e h a rt
Of t
,
ee
T H I R TY
204
I IN OR
U PAN I SHA D S
'
'
ve e e
ar
re
or
r a
or
205
-U P A N I S H A
H
Y
I
N
A
N
B
I
u
p
n
n
'
er
20 6
TH I e
UPA N I SHAD S
I I KO R
d o es
208
TH I RTY
M I N O R U PAN I SHA D S
'
'
209
H
Y
A
N
A
BI
N
U
D U P AN I S H A I)
D
Wh en i t res ts o n th e s o u th ern pe t al w h ic h
is o f krs h na ( black ) c o l o ur th en i t i s inclined to h a t e and
anger Wh en i t res ts o n th e s o u th w es tern pe tal w h ic h
is of n i la ( blue ) c o l o u r th en i t ge t s desire fo r sin fu l o r h arm f u l
ac ti o n s Wh en i t re s t s o n th e we s t ern pe ta l w h ic h is of crys t al
c ol o u r th en i t is in c lined to irt and am u s e W h en i t re s t s o n th e
n o r th w e s tern pe t al w h ic h is O f ruby c o l o u r th en i t h a s a mind to
walk r ov e and h av e v a ira gya ( o r be indi ff eren t) W h en i t
res t s o n th e n o r th ern pe t al w h ic h is p i t
a ( yell o w ) c ol o ur th en
i t is in c li ned to be h appy and t
W h en i t res t s o n
o b e l ov ing
th e n o rth eas t ern pe t al w hic h is of v a id fi rya ( lapis laz u li )
c o l o ur th en i t is inclined to amas sing m o ney c h ari ty and
passi o n W h en i t s t ays in th e in t ers pace be t w een a n y t
wo
pe tals th en i t ge t s th e w rath ari s ing f r o m disea s es gener
a ted th r o u g h ( th e di s tu rbance O f th e equ i librium O f) v ay u
bile and p h legm ( in th e b o dy ) Wh en i t s t ays in th e
middle th en i t kn o ws e v ery th ing s ing s dance s s peak s and is
bli s s fu l Wh en th e eye is pained ( aft er a day s w o rk ) th en in
s
o rder to rem ov e ( it
) pain i t makes rs t a c irc u lar line and
th e middle Th e rs t line is O f th e c o l o u r O f ba n d h ka
s i nks in
o w er ( B as sia) T h en is th e s tat e Of s leep In th e middle O f
th e s tat e of s leep i s th e s tat e of dream I n th e middle of th e
s ta t e o f dream i t e x periences th e ideas of percep ti o n Ve d as
in f erence
p o ss ibili ty ( s acred ) w o r d s
e tc
Th en th ere
ari s es muc h f atig u e In o rder to rem ov e th is fa tig u e i t cir
cles th e s ec o nd line a nd s inks in th e middle T h e sec o nd is o f
th e c o l o u r Of ( th e inse c t ) I nd ra go pa ( O f red o r w hi t e c o l o u r )
T h en c o mes th e s ta t e O f dreamle ss s leep
D u ring th e dreamle s s sleep i t h a s o nly th e tho ug ht c o n
Th i s s t at e is
e d wi th P a r a m e s va ra ( th e h ig h e s t Lo rd ) al o ne
ne c t
Of th e nat ure Of e t ernal w i s d o m A fter w ard s i t a tt ains th e natu re
Of th e h ig h e s t Lo rd ( P a ra m e s va ra ) T h en i t make s a r o und o f
th e th ird c ircl e and s inks in th e m iddle Th e th ird circ le is o f
th e c o l o u r of p a d m a ra ga ( ruby ) T h en c o mes th e s t a t e o f t
u rya
n
u rya th ere is o nly th e
th
e
fo
r
th
c onnec ti o n Of Para
I
u
t
)
(
Th en o ne
ma
I ta tt ain s th e nat u re of e t ernal w i s d o m
m at
s ho u ld gradually a tt ain th e quiescence o f bu d d h i wi th
o
27
2 10
U PAN I S HADS
THI RTY I II N O R
'
'
The re
se e ms
tb om m i t
ak
o
e s
t o igina l
i n he
H A M S A UP A N I S H A D
Ol
'
S U K L A YA JURV E D A
'
e re
ea
ra
sa
e re
s co
ra
sa
a r
o e
a re
se
sa
a e
se ,
ea
or
or s
as
sa
or
na
es a
a ra
c e or
s a
a.
a e
a a
ra s
as
as
es
us a
se
rea
er
er
s a
s a s
a s
sa
se
ee
e e
a re
e a
u s,
ea
B A M SA -
U PA N I SHA D
2 13
n
a
h
h
a
hi
s
t
a
S
c
h
akra
h
a
v
ing
m
ade
circui
t
th
rice
r
o
und
v
d
)
(
h av ing g o ne t
a
h
a
v
ing
o M a ni ra k a h a v ing cr o s sed A n aba t
p
co n tr o lled Prana in Vis u dd hi and th en h aving reac h ed Aj ri a o n e
c o n t e m pla t es in B ra hm a ra nd hra ( in th e h ead ) and h av ing
r as c o gnises (his
m edi t a t ed th ere al w ays I am o f th ree m at
Sel f) and bec o me s fo rmless Th e S is u a ( penis ) h a s t w o sides
ra m a ha m sa
P
a
le
ft
and
rig
ht
f
r
o
m
h
ead
to
foot
T
h
is
is
th
a
t
)
(
( Supreme Hamsa o r Hig h er Sel f ) h av ing th e resplendence Of
cro res Of suns and by w ho m all th is w o rld is perv aded
'
r vr
re e rs
a c
ea
cu
a e
r e
ra
es
se
o se
s.
ea r
e a s
se e
e re
e sa
s.
ra
sa s
-
2 14
six
M INOR
TH I RT Y
UP AN I BH A D B
omm tt
o gi v t
bl
h t
O ne c
en a
Pri na : 6 Prana s , o n e
di
es
a nd
60
na
na
d is
t
h
fo r
,
b
nigh t
60
us
a nd
day
o ne
re a
t
h m k
a
on e
t t
od
S om y
ht
t b o dy t h d
h
o t
h t
tl
t df
to of t
fo m d
tod
o td tt
tt
h tt
ht t
h m b t o d tt h
h d tt h of t
h d
htl t k v
mo
m by l g t g o d t
t
d
l
h d ov
ot
h
Th
o
d
g
t
t
ft t o
H S om moo
ht
to of Aj m t h h foll o
h h
h
o of t l o
h gh
t m bl m of t
td t
t ttof
lv
t
Th
h g id
d t
t
h
b o d il
bt
l
t
h
itm
A i ttn d
o igin l i A t S k h m m P
ch d y at
h D ivi
w it
he y
y ommo l y n w in
ht
h t
w
t
Th t
y
h
m pl t
h n bj t
d nd t
dl
io n wi t
Co t
wh
m n i ta ns n d d
t bo v m n
A t
he
is w i
a a , N ira j a n aya , N ira bh as ay a I
T h e w r s a re : S ry aya ,
u c e , ma ,
re
h
e
i
f
e re n p a ce s in he
a
e s e w rd s
n u n c ia i n
ro
p
a o
o
he
w r Is p i n e
rs
Th e
A nga ny asa s a n d K a ra n y asa s a re pe r r e
he
a ir
ir , o h e
he
a nd
he
ead ,
h e se c n ,
o
he
u
ea r w i
he
he n e s r u n
c irc in
a d e
ur ) i s
h e a s , a a a c ha ( a r
Wi
ea
r
on a a in
i
s p r ce ss i s ca rri e
er
er an
i
i
n
o
n
e
a
n
rc
a
h
e
n
n
d
a
c
e
g
h
a
n) I s
a (
e re
ws
a pa
a n ra w i c
a
e r h e p r n u n c ia i n
er
wer a nd i
he
h e u ni n
e
wi
is u n i e
U m a o r he e
w ic
o n e n e ss
S ry a o r S u n i s h e c a u se r O f h e s a e
Se e s
3
s a
s,
a nu
r e e
n e
s a e a
ea n s
e s a re
as or
o e
e ss,
ra
ec
en
an
e.
es c
as
u se
ess o n e .
e s ee
a s see
a
su
ce
ne e
e.
AM RTA N AD A UP A N I S H AD
-
OF
K RS H N A Y A J U R VE D A
-
TH E
ec a r
9
e re
sa
ea ns s
re a
n a s a re s
e,
su
as
ua
ss a
s u
u ce
er
an
cr
a s
s sa
c s
a cr
es
ea
s a
or
e r.
c a ss
re ss .
ca
ra c e
o O
n r
ec
u ce
ea
s a re
2 17
'
28
rc
en
s a
ca
ra
o,
or
a a,
218
TH I RTY
'
re a re
r e
ur O
er
es ca
e :
r :
ur
ra
a.
s,
VA R AH A UP A N I S H A D
l
OF
K R SH N A
Y A JUR VE D A
C H APT ER I
grea t sage Rbhu p er fo rmed penance fo r t w el v e d e v a
f
di
v
ine
years
A
t
th
e
end
o
th
e
t
ime
th
e
Lo
rd
appeared
be
fo
re
)
(
him in th e fo rm o f a b o ar He said : Rise rise and c hoo se y o ur
b oo n
T h e sage got up and h av ing pr o s trat ed h imsel f be fo re
h im said : O Lo rd I will n ot in my dream wi s h of th ee tho se
th ings th at are desired by th e w o rldy All th e Ve d as S as t ras
iha s a s and all th e ho s t s of oth er s c iences as well as B rah m a
It
and all th e oth er Dev as speak of emancipati o n as resul ti ng f ro m
a kn o w ledge o f th y nat ure S o impar t to me th at science o f
v
e
,
(
(
)
ea
su
uc
ra
a,
re e
ar a
uc
ca r
r.
a.
a,
e r re
ec
re s
ur
un
er a
cer
ce
re s
e,
U PAN I S HA D
VARLH A-
221
T h ere is n o d o ub t o f th i s T h us ends th e rs t c h ap t er
-
'
'
tt
t tt
of w k ing d m ing a nd d a m l ss s l e ping
e
B ing p tk m n w b in g nj oy d p tk m s b ing in t
ore t
o be
nj o y d h
a ft
e
nd t
h k m s n w p o d ce d t
n j oy d h
ft
o b
e
P i d in g o v w a t
on gu
e
o t
P idi n g o v od o
no
P id i n g o v l g
h wo l d
n t
Vid t
h t
r n l t
io n of S
U p ni h d
a
7 Th
h
f tt
v l l
on i n d iff ntmod of l if wh w
f p
t
he ir h i in diff ntw y s y o gi n ce t
n
ics a n d
1
I n he
as
s a
ar
e re
er
re s
er
res
er
is
re e r s
a r
as
r a
re s
or
s a
e re
ur o r
ar
re
re a
e ra
as
as
ar
e e
e re a
r.
e.
se
er
a rv a s r a
e se
c a ss o
s, a s
e rs
es
e re
so o
ea r
T H I RT Y M IN O R
2 22
U PAN IS HA D S
C HAP T ER II
t
,
iv e l y m e nt
ra int
M ea ni ng re sp e ct
a l r st
b o dil y re st
ra int
h e re n n cia t
ion o r
t
i in g of w o k s w it
o t
h o tre fe nce t
he ir fru it
s e n d ura nce of h a rt
a nd so l
p ra ct
et
t
f it
h nd se t
l d pe a ce of m in d
c
1
re
u ,
T H I R TY M I N O R
224
PAN I SHA D S
natu re )
I s a ( Lo rd ) and y o u rsel f being S i v a ( of a be ne ce n t
W h at s ho u ld I d o W h ere s ho uld I g o ? Wh a t sho uld I rej ec t ?
u se th e uni v erse is lled by me as wi th th e wa te rs
N
oth
ing
beca
)
(
W ho e v er gi v es up ( fo nd ) l ov e o f th e
o f th e uni v ersal del u ge
e xt ernal l ov e o f th e in t ernal and l ov e of th e b o dy and
th us gi v es up all ass o cia ti o ns is merged in me T h ere is n o
d o ub t ab o u t i t T h a t P a ra m a h a m sa ( asce tic ) w ho tho u g h
li v ing in th e w o rld keeps al oof fro m h uman c on gregati o n a s
f r o m serpen t w ho regards a beau ti ful w o man as a ( liv ing)
.
'
225
29
u,
T H IRTY M IN O R
226
UPANI S HAD S
'
'
'
'
'
'
'
'
T H I RT Y M I N O
228
U PAN I SH Ans
g t ol nd l n e clip t
h rits a re d one by t
h e H indus
is h e i s n t
ft
kt
h tgi v wis dom
t
h ro gh p anay am a o
h b
t
h o to llin g t
ht
t
h e co nso lid a t
i on o f
m ercury t
hrou gh som m ea ns l ea ding in bot
h ca ses t
o si ddhis e t
c
1
he s
D urin
O h e six sa
E i er c n r
ar a
,
ar
rea
se s ,
e se
es
2 29
al o ne
.
C H AP TE R III
O ne
'
TH I RT Y M I N O R U PANIS HA D S
230
A s in presence o f th e su n th e w o rld of it
s o wn acc o rd
begins t
o per fo rm it
s a c ti o ns so in my presence all th e w o r l ds are
animat ed to ac ti o n A s t
th e ill us o ry
o th e m oth er o f pearl
c o ncep ti o n of sil v er is f al sely a tt ribu t ed s o to me is f alsely
attribu te d th r o ugh m aya th is uni v erse w h ic h is c omp o sed o f
mah at
e t c I am n ot wi th tho se diff erences th at a re ( o bserv able )
in th e b o dy of l o w cas t e men th e b o dy o f co w e t c th e x ed
o nes th e b o dies o f brah manas and oth ers A s to a pers o n e v en
after being relie v ed f r o m th e misc o ncep ti o n o f th e direc ti o ns
th e ( same misc o ncep ti o n o f) direc ti o n c o n tinues ( a s be fo re )
t
t
he t
h e ni v
t
of t
S pi iti t
l)
w ca e
h nim it
a ( in stm e n t
t
h
w hi l
ti t
m t
Th i m ti l ca i
ca
e i l ) ca
(m t
p ad an
i
a m bh
i l ) p inm a ( c h ng d )
b di vi d d int
o t
h
a g a in
nd
( i it
Th
t
e i l
mt
m y b
x mp l i d by t
vi va t
a
h
( ill o y )
t
h
i it
t
w oo ll
hre d b ing t
i l m ti l
ot
on
lot
h d s es
use of
wov n
tof t
h et
h a d w it
h o tch a nging t
hre a d 3 t
w h ich
h t
h
co n d
h
by m il k be ing t
c h n g d ca
of
d sin ce
k pl
h nge t
in t
he
h t
milk w h ich be com e s
d 3t
h i d by s p ntb ing t
h e ill s o y ca us e o f a
fo h e e t
ro p
hro gh ill si on we m ist
a ke t
h e rop e f or t
h e se pe nt
1
Of
us e
us
a re
re
u se
cur
or
es
e rs e ,
v z
rs
ou
e,
re e :
en
or
er
su
us s
ra
r a
r a
a er a
er e
es
ace
or
a c
u se
er a
ca
cur
ru
ar
ca u s e
us e .
re s
se
TH I RTY M IN O R
232
A S HAD S
UP N I
e xpressi o ns ) lead t
th e de v el o pmen t o f si dd h is ye t th ey
o
ma
cann ot in any wa y h elp o ne to a tt ain th e sea t o f P ara mat
m a j ani and w ho is wi tho u t hi s
H o w th en can o ne w ho is an a t
mind be said t
o l o ng a ft er si dd h is w h ile all th e ac t i o ns of his
C HAP TE R
IV
He w ho is in th e s u shu p i s t at e in th e gr o ss essence o f
mak ara is termed Vis va ; in th e sub tle essence Ta ij a sa 3 in th e
J v n m kt
i i s m ncipa t
io n
as
J v nm k t
h ose t
ha th v e a t
re t
t
a in d
i on
e m n ip t
This wo d a nd ot
h ers a re e xp la ine d in f ll l a t
e r on in t
he t
e t
L
1
t
1
VA RAB A U PA N I SHAD
23 3
wi th th e wi s e an d S a st
ras and th e fo ll o wing o f th e rig ht pa th
preceding th e prac tice of indi ff erence is t ermed v ich ara na
T h at s t age w h erein th e h ankering aft er sensual objec t s is
th inned th r o u g h th e rs t and sec o nd s t ages is said to be
T h a t s tage w h erein h aving bec o me indi ff eren t to
a nu m a n a s i
t
h e ( ab ov e ) th ree
all sensual o bj ec t s th r o u g h th e e x erc ise in t
s tages th e p u ried c h i t
a res t s o n A t
m a w h ic h is o f th e nat ure
t
s
T
h
e
lig
ht
o
r
mani
f
e
ta ti o n ) o f
o f sa t
i s called s a t
va a t
i
t
(
p
sa t
v a gu na th a t is rmly r oot ed ( in o n e ) wi tho u t any desire fo r th e
f rui t s o f ac ti o ns t
h e prac tice in th e ab ov e fo ur s tages
hro u gh t
,
'
t
t
'
'
'
'
30
234
t ermed a s a m s a kt
i
T h a t s t age w h erein th ro ug h th e prac tic e
in th e ( ab ov e ) v e s t age s o n e h av ing fo u nd delight in A t
ma ha s
n o c o ncep ti o n o f th e in t ernals o r e xt ernal s ( tho ug h be fo re h im)
and engage s in ac ti o n s o nly w h en impelled to d o s o by oth ers is
h a bh a v a n a th e s i xth s t age
t ermed p a d a r t
T h e s t age w h erein
after e x c eedingly l o ng prac tice in th e ( ab ov e ) s ix s t ages o n e
is (imm ov ably ) x ed in th e c o n t empla ti o n of A t
m a al o ne wi th
di ff erence ( of th e u ni v ers e ) is th e s e v en th s ta ge c alled
o u tth e
T h e th ree s t age s b e ginning w i th S u bh e c h c ba are said
u rya
t
to b e att ained w i th ( o r amid s t ) di fferen c e s and n o n di ff eren c es
B
e
th
e
u ni v er s e
o ne
s ees in th e w aki n g s ta t e h e th ink s
c a u se )
(
be really e x ist en t W h en th e mind i s rmly x ed o n th e
t
o
n o n d u al O ne and th e c o n c ep ti o n of d u ali ty is p u t
d o wn th en h e
see s th is u ni v erse a s a dream th ro u gh h is u ni o n w i th th e fo u rth
s t age A s th e a u t umnal cl o ud being di s per s ed v ani s h es s o th i s
O N i d agh a b e c o n vinced th a t s u c h a per
u ni v er s e peri s h e s
tv a remaining T h en h av ing a s cended th e fth
s o n h as o nly s a t
ip a d a ( dreamles s sleeping s ea t ) h e remains
s t age called s u sh u p t
simply in th e n o n d u al s t at e being f reed f ro m all th e v ari o u s
di ff erence s Ha ving al w ay s in trovi s i o n tho u gh e v er par t i c ipa ting
in e xt ernal ac ti o ns tho s e th at are engaged in th e prac tice of
th is ( s i xth s t age ) are s een like o n e s leeping w h en f atig u ed (vi z
being freed f ro m all afni t ie s ) ( L a s tly ) th e se v en th s ta ge w h ic h
i is general ly
is th e ancien t and w h ic h is called gd ha s u p t
a ttained T h en o ne remain s in th a t s e c o n d l e s s s ta t e w i tho u t
f ear an d w i th his c o n s ci o usne s s alm o s t anni h ilat ed wh ere th ere
is nei th er s a tn o r a s atnei th er s el f n o r n ot s eif
L ike an
emp ty p ot in th e a k a s th ere is vo id b oth w i th in and w i th
ou t
3 like a l led v e s sel in th e mids t of an o cean h e i s f ull b oth
D o n ot bec o me ei th er th e kn o w er o r th e
w i th in and w i tho u t
kn o w n M ay y o u bec o me th e R eali ty w h ic h remain s a ft er all
tho u ghts are gi v en u p Hav ing di s carded ( all th e dis tinc ti o ns
o f ) th e s eer th e sig ht and th e s een w i th th eir a fni ties medi t a t e
so lely u p o n At
m a w h ic h s h ine s as th e s u preme L ight
He is said to be a j i va nm u kt
a
( emancipa t ed pers o n ) in
w ho m tho ug h par ticipa ting in th e ma terial c o ncern s of th e
sl
Li tse cre t
p
is
'
'
ee
THI RT Y M I N O R U PA N I SHA D S
236
bir th s
.
'
'
'
'
Bi d p t
h l ik bi d w h i h y to
tt
h pl
A n tp t
h l ik ntw hi h mo v l owl y
n
h tof in t
l f b o pt
io n w h n
lo
i
t
It
y
i n d i v i d l it
H t
h y g
d in P t
iij l i Y oga P h il o phy
st
at
1
se
n ce
e n se
e a
ua
a ce
a, as
a a
in
tn d t
o go ;
e
se s
t
hy
os
his
c nsci u sn e s s
of
23 7
VA R LH A - UPAN I sH A n
C HAP T ER V
Th en N id agh a asked Lo rd R bh u to enlight en h im as t
o
th e r u le s ( to be o bser v ed ) in th e pra c t ice of Y o ga A cc o rdingly
He ( th e Lo rd ) said th u s :
'
'
t
h
h t
l m nt M al adh a a (
l p l x ) S adh i h
i
h an ( p ig ti c
t
M ni p k
a
t
p o t
pl x
pl x )
( ol
) A n ab t
Th
( ca rdi a c p l x ) n d V i d dhi ( l yn g l
p h y n ge l p l x )
iv l y i n t
h
t
h
d
g itl o g n n v l h a tnd t
ho t
n
sit t
p t
h
ix t
ion e d
l t t
h p l xu i om it
h
m nt
Th
td h
t
pl x
h
i n g of y o g i v ry m y
o sp o nd tt
l m n t Thi h p t t t
a bo v
Th
e re
ua
as
a re e i
as r
us
re s
ec
or
e c rre
Thi
o ne
ve e e
r s a
or
s or
us
us,
ve e e
s.
ra
or
ar
ea
ar
su
is
er
en
e re ,
as
er
s c
h po t
of t
t td o f in Si
e
s ure s
re a e
va.
sa c ra
ar
s,
ve
us
es e
a re
a
u se s
a nd
us
re a
S a m hi ga
us
ot
h boo k
er
s.
THI RT Y M I N O R
238
U PAN I S H A ns
'
e r e a re
re a
s r
re s
ea
su
.
ec
ne
e se
ur
e a ra
s e s,
r u
u s re s ra
re
a u ra
u nc a
a ne
ce
r u
e r ec
er e c
a
3
ur
a n ra s
s u re , r e s ra
n se se
THI R T Y M IN O R
2 40
U PA N I S H A ns
'
VA R KH A -
U PAN I SHA D
24 1
'
'
e r on
l t
h e gra nt
his a nd h e nce bec om e s a
H e ha s p ie rce d a ll t
ic h
tis m y t
s
31
e re a n d
t of vedhe
ma s
er
THI R T Y M I N O R
24 2
UPAN I sH A ns
O M th u s is th e U panish a d
t
h
io n wit
Th
t
h ee kin d of p on n i t
h I m at
a 2 m at
a
nd
iv l y h a
Th y
as
3 m at
a w hi h m y b tns
di gh a nd p l t
p t
la t
l ong a nd v ry l on g
e d a s sh o t
,
'
'
e re
a re
e
a re re s
ec
s va
c a
r s a
ra
THI R TY M I N O R
244
senses is
U PAN i sH Ans
t
y ah a
subj
uga
t
i
o
n
th
e
senses
T
h
e
c
o
n
o
f
(
)
p
t
io n o f th e o nene s s o f c o n s ci o usne s s in all o bj ec t s is
e m pl a t
d h y a na T h e mind h aving been drawn away fr o m th e o bj ec ts
o f th e s ense s
th e xing of th e c h ai anya ( c o ns c i o usne ss ) ( o n
T h e fo rge tting of o ne s el f in d hy a na is
o n e al o ne ) i s d h a ra na
sam ad h i He w ho th u s kn o ws th e eight s u b tle par ts o f y o ga
a tta ins s al v ati o n
Th e b o dy ha s v e s ta ins
passi o n anger o u t
brea th ing f ear and sleep T h e rem ov al of th ese can be
e ff ec ted respec t i v ely by ab s ence o f sa nk a lp a fo rgi v eness m o der
a t e foo d care f ulness and a s piri tu al s ig ht o f t
In o rder
at
t
va s
t
o
cro ss th e o cean of sam s ara w h ere s leep and f ear are th e
c
rsh na
serpen t s inj u ry e t
are th e w av es t
th
irs
t
is
th
e
(
)
w h irlp oo l and w i f e is th e mire o ne s ho u ld adh ere to th e s u b t l e
path and ov ers t epping t
at
t
v a and oth er g u nas s ho u ld l oo k o u t
fo r Ta raka
T a raka is B rah man w h ic h being in th e middle
wo eyebr o w s i s o f th e nat u re of th e spiri t u al e i u lge n c e
o f th e t
T h e ( spiri tu al ) seeing th r o ug h th e th ree
o f S a c h c h ida na n d a
l a k shy a s ( o r th e th ree ki nd s o f in t r ovisi o n ) is th e mean s to I t
B
ra
h
man
u sh u m n a w h i c h
is
f
r o m th e m fi la d h ara to bra h
S
(
)
In th e cen tre o f i t is
m a ra n d h r a h a s th e radiance o f th e sun
k u ndalin i s h ining like cro res o f lightning a nd s u b tle as th e
th read in th e l ot us s t al k T amas is des tr oyed th ere T h r o u g h
w o ear s are cl o s ed
s eeing i t a ll s ins are de s t r o yed W h en th e t
ka ra ( o r b oo ming ) s o u nd is
by th e t ips of th e f o r e nge rs a p h t
h eard W h en th e mind is x ed o n i t i t sees a blue light be
a rla k s h a o r
t w een th e eyes as als o in th e h eart ( Th i s is a n t
y
in ternal in t
In th e ba hirla kshya ( o r e xt ernal in
r o vi s o n )
in o rder be fo re h is n o s e a t dis tance o f
s ee s
o ne
ro v is i o n )
t
4 6 8 1 0 and 1 2 digi ts th e space of bl u e c o l o u r th en a c o l o u r
resembling e y a ma ( indig o black ) and th en s h ining as rak t a ( red)
wav e and th en w i th th e t
w o p i t a ( yell o w and o range red ) c o l o urs
T h en h e is a y o gin Wh en o n e l oo k s a t th e e xt ernal space m ovi ng
n e h o l d wi t
R i in g bo v e t
h into vis ion o gni
h
e v n P ana s
C omm
gi on of Ak a T m a s nd sh o l d t
h n m ke T m g tint
o R j s R ja s
h
in t
he S p m On
oS t
v S t
v i nt
o N a ay n nd N a aya n in t
ot
t
t
i nt
ne
t
o c ro s
Ta k i f om ( 7 t cr o s
ite n b l s
m a : The
he
re be t
w ee n t
h igh v i ion i h
k e p la ce in a ce nt
id t
o t
ye bro ws
h e b ra i n
p o b b l y in t
ra
ra
'
s,
e re
a
er
ra
e re
.
sa
as
a a
e s
as
a a
re
e.
sa
s ra
se
245
Kn o w th a t y o ga is t w ofo ld th r o u g h i ts di v isi o n in to
th e p rva ( earlie r) and th e u t
ara ( la ter )
T h e earlier is
t
araka and th e la ter i s a m a n a sk a ( th e mindle s s )
T araka is
t
di vided in to m a r i ( w i th limi tati o n ) and am a r t i ( w i tho u t
a ti o n )
araka w h ic h g o es to th e end o f
l imi t
T h at is m u r t
i t
th e senses ( o r e x is t s till th e sen s e s are c o nqu ered ) T h a t is
a m rt
i ta raka w h ic h g o es bey o nd th e t
wo eyebro w s ( ab ov e th e
sen s e s ) Both th e s e s ho uld be perfo rmed th ro u gh manas A n
i ( in t ernal v i s i o n ) as s o ciat ed w i th manas c o me s to aid
a rd rs h t
t
a raka
T ejas ( sp iri t ual light) appears in th e ho le be t w een th e
t
T h is t
a raka is th e earlier o n e
T h e lat er is
w o eyebr o w s
t
T h e grea t jy o t
i s ( lig h t
a m a n a s ka
) is ab ov e th e r oot o f th e
pala te B y s eeing i t o n e ge t s th e si dd h is a nim a e t c
S a mbh a v i mu d ra o ccurs wh en th e l ak sh ya ( spiri t u al v isi o n )
is in te rnal w h ile th e ( ph y s ical ) eyes are seeing e xt ernally w i th
T h is is th e grea t science w h ic h is c o ncealed in a ll
w inking
ou t
th e t
an t
ras W h en th is is kn o w n o n e d o es n ot s t ay in s am s ara
a rl a ks h a
is o f
I t s w o rs hip ( o r prac tice ) gi v es sal v ati o n A nt
y
,
'
'
'
'
'
'
'
,
'
h
t
Th e
p h
h
h p l t
omm ntt
o p tit 12 d igit bov t
ootof t
h p it
i ty b o d y
h n t o ponding tt
a t t
w lf t
D vada s
n a
or
u s
ce
as
re c rre s
s a
e r
ar
a a e
.
er
a ps
T H I RT Y M I N O R
U PAN I SHA D S
is ( o r w a t
th e nat u re o f J a l a jyo t
e r yo t
i
I
t
is
kn
o
wn
by
th
e
s
)
j
great Rsh is and is in visible b oth to th e in t ernal a nd e xterna l
senses
S a h a srara ( viz th e tho u sand pe t alled l ot u s o f th e pineal
gland) Ja la j yo t
is
a rl a ksh a
is th e a n t
S o me s a y th e fo rm o f
y
h e cav e of bu dd h i beau ti f ul in all i t s par t s is a n
Puru s h a in t
S o me again say th at th e all q u ie s cen t N i la ka nt
a rl a k shy a
ha
t
acc o mpanied by U m a ( h is w i f e ) and h aving v e m o u th s and
a rl a k sh ya
la ten t in th e mids t o f th e s p h ere in th e brai n is a nt
W h ils t oth ers say th a t th e Purus h a o f th e dimensi o n o f a
th umb is a n t
A
f
a rl a k shy a is th e O ne
a rl a ksh a
e w ag a in say a n t
y
S el f made supreme th r o ugh in tr ovisi o n in th e s t at e o f a j i v an
ma kt
a A ll th e di ff eren t s t at emen t s ab ov e made pert ain t
o
h a w h o sees th a t th e
A m a al o ne He a l o ne is a B ra h ma nisht
ab ov e laks hya is th e pure A m a T h e j i v a w h ich is th e t w en t y
t
ht
v a s bec o me s a
ft
at
t
v a h av ing aband o ned th e t wen ty fo ur a t
i
a nm u kt
a th r o u g h th e c o n vic t i o n th a t th e t wen ty sixth t
v
at
t
va
j
I al o ne B ec o ming o ne wi th a nt
m a is
a rl a k
P a ra m at
sh y a ( B ra h man ) in th e emancipa ted s t a t e by means o f a n a rl a k
j i v a bec o mes o ne wi th th e p artless sp h ere o f
shy a ( in t r ovisi o n )
.
'
P a ra m akas
'
.
B RAH MA NA II
it t
He replied :
I t is th e s o urce o f th e v e elemen ts
o me
re o f many ( s treaks of ) lightni ng and h as fo ur seats
h a s th e l u s t
h a ving ( o r ris ing fr o m ) T h a t ( B rah man )
In i t s mids t th ere
arises th e manif est ati o n o f t
a tv a I t is v ery h idden and
I t can be kn o w n ( o nly ) by o n e w ho h as g ot
u nmani f es te d
in to th e b o a t of j ana I t is th e o bj ec t o f b oth bah ir and
ar ( e xtern al and in t ernal ) la ks hy a s In i ts mids t is abs o rbed
a nt
h
Th
omm ntt
or t
o
bov t
h tntl ks hy vi B hm n
p p o tt
i q ot
is j l
w t j y ot
es t
h P anay am G ay t
i whi h
y
O m A po
Ap0 j yot
i
is
is is B h ma n
m rt
c
jyot
a m B ra h m a e t
wa t jy ot
,
e c
su
ar a
'
a a
or
er -
ra s o a
or
e r-
sa
ra
s :
ra
248
r e d as s acri c e c o n s t i t u t e s th e a r h a
w
h
en
mana
s
i
s
o
e
f
er
o
f
)
g y
(
ing o f wat er as o bla t io n generally ) B eing in s t a t e o f e t ernal
brig ht nes s and s h o rele s s ne c t ar c o n s t i t u t e s s nan a ( bath ing ) T h e
c o n t emplat i o n o f At
m a a s pre s en t in all c o n st i t u t e s ( t h e applica
s andal
ti o n t
Th e remaining in th e real s t a t e
o f)
o t h e id o l
a
o f th e d rk ( s piri t ual eye ) i s ( th e w o rs h ipping wi t h ) a ks h a t
f
o
c o nsci o u s ne s s )
rice
T
h
e
a
t
t
aining
C
h
i
t
is
o n br o ken
n
(
)
(
th
e
w
o
r
s h ipping wi t h ) o wer T h e real s t a t e o f agni ( re ) of C h i t
(
T h e s t a t e o f t h e s u n o f C h it
i s th e d h upa ( burning o f incen s e )
is th e d i pa (lig h t wa v ed be fo re th e image ) T h e uni o n o f o ne
sel f wi t h t h e n ec t ar o f f ull m o o n is t h e n a iv dya ( oe rin g of fo o d
T h e imm o bili ty in th a t s t at e ( of th e eg o being o n e wi th
all ) is p ra d a ksh ina ( g o ing r o und th e image ) T h e c o ncep t i o n
I am He is n a m a skara ( pr o s t ra t i o n ) Th e silence ( th en ) is
of
th e st
ut
i ( prai s e ) T h e all c o n t en t men t ( o r sereni ty th en ) is th e
gi
v
ing
lea
v
e
t
o
o d o r nis h ing w o r s h ip )
T
h
is
is
vis a rj a n a
(
g
(
h i pa ra g ph t
h h ighe
e et m e ni g i gi en f ll t
i
d ne
In t
hip f G d i t
h H in d u h
e w el l te m pl e R eg d
w
he p uj a
in t
l th in g f the i d l w hi h i l eft the e the co m m entt e xpl i n it
h
i ng t
ee
im
g
t
h w in g f t
h l igh t
o
m m e nt to bri n g i n n i i j n
H e e ls the
h ide
h e e l f hi nin g
be fo e the im ge Th t
di n g t
I m t
o hi m t
is
.
ra
o rs
or
cr
s.
ons
ac
as
s as
ou s
ou
ar
or
as
n.
e. o r s cr
e c o
r or s
co
a cco r
av
PAN I S H AD
249
th e w o rsh ip o f A t
m a by all R a j a y o gins ) He w ho kn o ws th is
kn o ws all
ri u t
i
u s dispelled
Wh en th e t
are
th
h
e
bec
o
mes
th
e
p
kai v alya jy o t
is wi tho u t b h av a ( e xi s t en c e) o r a bh ava ( n o n
e x is t ence ) f ull and m oti o nles s like t h e o c ean witho u t th e t ides
o r like th e lamp
h e wind
wi th o u t t
He bec o m es a bra h m a vit
n
k
( o wer o f B rah man ) by c o gnisin g th e end o f th e sleeping s t a te
h e waking s t a t e
e v en w h ile in t
T ho ug h th e ( s am e ) mind is
i as al s o in sam ad h i th ere is muc h d ie re n ce
abs o rbed in s u shu p t
be t ween th em ( In th e fo rmer ca s e ) a s th e mind is ab s o rbed
in t
amas i t d o es n ot bec o me th e means o f sal v a ti o n ( bu t
) in
sam ad hi as th e m o dica ti o ns o f t
ama s in h im are r o ot ed away
th e mind raises i t sel f to th e nat ure o f th e P ar tle s s A ll th at is
n o oth er th an S a kshi C h ai t
anya ( wi t ne s s c o ns c i o usne s s o r th e
Hig h er Sel f ) in to w h ic h th e ab s o rp ti o n o f th e w ho le u ni v erse
t akes place inasmuc h as th e uni v erse is bu t a del usi o n ( o r
creat i o n ) o f th e mind an d is th ere fo re n ot d ie re nt
fro m i t
T ho ugh th e uni v erse appears perh aps as o u t side o f th e mind
s t ill i t is unreal He w ho kn o ws B ra h man and w ho is th e s o le
enj oyer o f bra h mic bliss w h ic h is e t ernal and h as dawned o nce
n
n
o
e
fo
r
all
in
h
im
th
a
t
man
b
ec
o
mes
wi
th
B
ra
h
ma
He
in
)
(
w ho m s a nk a l p a perish es h as g ot muk t
i in h is h and T h ere fo re
emancipa t ed per s o n th r o u g h th e c o n t empla ti o n
o n e bec o mes an
Ha ving gi v en up b oth b h a v a and a bhava o n e
ma
o f P a r a m at
bec o mes a j i va n m u kt
a by lea v ing o ff again and again in all
s tat es j nana (wisd o m ) and j e ya ( o bjec t of wi s d o m ) d h y ana
medi
t
a
t
i
o
n
and
h
e a ( o bj ec t of medi t a t i o n ) laks h ya ( th e aim )
d
y
)
y
(
and a la ksh ya ( no n aim ) drs ya ( th e v i s ible ) and a d rs ya ( th e n o n
and a p o h a ( nega t iv e reas o ning )
v isible and h a ( reas o ning )
He w ho kn o ws th is kn o ws all
h a s ( s t a t e s ) vi z ; j agra t
T h ere are v e a v a st
( waking ) sva pna
s leeping
s
dr
i
dreamle
s
t
h
e
t
urya
fo
ur
th
e aming )
s u sh u t
(
)
(
)
p
(
h e fo ur th )
and u ryat
T h e j i v a ( eg o ) th at is
it
a ( th a t bey o nd t
engaged in t h e waking s ta t e bec o me s a tt ach ed to th e p ra vr t
i
o f naraka ( h ell
w
rldly
pa
th
and
is
th
e
par
t
icipa
to
r
as
th
e
o
)
)
(
h kn w e
t
h
k n wn d t
i
h th ee t
h k n wl e d ge
t
Th
T ip t
h t
i n ti n a re m d e
C m m D hy an n d t
he tt
e d be f e w he ein t
h ee di t
h
t
h
n i d e ra ti n f the p os a n d c n
nd
o
Uh
p
-
'
a a
a a
82
a re
o
or
rs s a
e co
r,
an
s.
THI RT Y M I N O R U PAN I S H AD S
250
i ( re t urn )
mundane e x ist ence
T h en h e pursues th e nivrt
t
path wi th a v ie w to a tt ain emancipat
i o n A nd th is pers o n th en
t akes re f uge in a spiri t ual ins t ruc to r in o rder to cro ss thi s
mundane e x is t ence Gi v ing up p assi o n and o th ers h e d o es o nly
tho se h e is asked t
do
T h en h av ing acquired th e fo ur
o
s adh anas ( means t
sal v at i o n ) h e a tt ains in th e middle o f th e
o
l ot us o f h is h ear t th e R eali ty of a nt
a rl a k sh a th a t is bu t th e
y
o f Lo rd and begins to rec o gnise ( o r rec o llec t ) th e bliss o f
Sa t
i s ta t e
B rah man w h ic h h e h ad left ( o r enj o yed ) in h is su sh u pt
At las t h e a tt ains th is s t at e o f di s crimina ti o n ( th us )
I th ink I
am th e n o n dual O ne o nly I was in a j ana fo r s o me
time ( in th e waking s t a t e and called th ere fo re Vis va )
I became s o me ho w ( o r in vo lun t arily ) a Ta ij a s a (in th e
dreaming s t at e ) th r o ug h th e reec t i o n ( in th a t s t a te ) o f
th e afni ties of th e fo rg ott en waking s t at
e ; and no w I
am a P raj na th r o ug h th e disappearance o f th o se tw o s t a te s
T h ere fo re I am o n e o nly I ( appear ) a s m o re th an o ne
th r o ug h th e di ff erences o f s ta t e and place A nd th ere is
n oth ing o f diff eren t ia ti o n o f class be sides me
Having
ex pelle d e v en th e smack o f th e di ff erence ( of c o ncep t i o n )
be t ween I and T h a t th r o u g h th e tho u g ht I am th e pure
and th e se co n d le s s B rah man and h av ing a t t ained th e path
o f sal v a t i o n w h ic h is
o f th e na t ure
a ft er
o f P a ra bra hm a n
h a ving bec o me o n e wi th I t th r o ug h th e d hy ana o f th e sun s
sp h ere as sh ining wi th h imsel f h e bec o me s f ully ripened fo r
ge tting sal v a ti o n S a nka l pa a n d oth ers are th e causes o f th e
b o ndage o f th e mind ; and th e mind de vo id o f th ese bec o mes
t fo r sal v a ti o n P o s sessing suc h a mind f ree f r o m all
and wi th drawing h imsel f fr o m th e o u t er w o rld
( s a nka lp a
o f s ig ht and o th ers and s o keeping h imsel f o u t o f th e o d o ur of th e
uni v erse h e l oo ks up o n all th e w o rld as A t
m a aband o ns t h e co n
io n of
I th inks I am B rah man and c o nsiders all th ese
c e pt
as At
ma T h r o ug h th ese h e bec o mes o ne w ho h as d o ne h is du ty
.
THI RT Y M I N O R
25 2
UPAN I S H A p s
'
B RAH MANA IV
T h en Y aj a va l kya addressed th e P urus h a in th e sp h ere ( of
th e sun ) th us
Pray e x plain to m e in de t ail th e na t ure o f th e
v e fo ld di v isi o n o f
He replie d
T h ere are v e ( vi z ) : ak as
a ra maka s
s r aka s
and
T
h
a
t
w
h
ic
h
is
of
m
a h ak a s
rak as
a
p
y
p
th e nat ure o f darkness b oth in and o u tis th e rs t a k as
T h a t w h ic h h as th e re o f th e deluge b o t h in and o u t
is t ruly
T h a t w h ic h h as th e brig ht ne ss o f th e sun b oth in and
m a hakas
T h at brig ht ness w h i c h is indescribable all
o u tis s ryakas
perv ading and o f th e na t ure o f unri v alled bli ss is p a ra m akas
B y c o gni s ing th ese acc o rding to th is descrip t i o n o ne bec o mes o f
th eir nat ure He is a y o gin o nly in name w ho d o es no t
c o gnise
w ell th e nine c h akras t h e si x ad ha ras th e th ree la kshya s and
'
'
'
'
'
'
'
'
PAN I S H AD
25 3
B RAH M ANA V
T h e manas in uenced by w o rldly o bjec t s is liable to b o nd
age ; and th a t ( manas ) w h ic h is n ot s o inuenced by th ese is t
f o r sal v a t i o n
Hence all th e w o rld bec o mes an o bjec t o f c h i t
a3
t
w h ereas th e same c hi t
t a w h en i t is supp o r tles s and well ripe in
th e s t a t e o f u n ma n i bec o mes w o r th y o f laya ( ab s o rp t i o n in
B rah man ) T h is abs o rp ti o n y o u s ho uld learn f r o m me w ho am
th e all full I al o ne am th e cause of th e abs o rp t i o n o f manas
Th e manas is wi th in th e jyot is ( spiri t ual lig ht ) w h ich again is
la t en t in th e spiri t ual s o und w h ic h pert ain s to th e an aba a
( h ear t ) s o und T h a t manas w h ic h is th e agen t o f creat i o n
preser v at i o n and des t ruc ti o n o f th e th ree w o rlds th a t same
manas bec o mes abs o rb e d in th a t w h ic h is th e h igh es t sea t o f
Vis h nu ; th r o ug h suc h an ab s o rp ti o n o ne ge t s th e pure and
o wing to th e absence of diff erence th en Th is
s e co n d l e ss s t a t e
al o ne is th e high es t tru th He w ho kn o ws th is will wander in
th e w o rld like a lad o r an idi ot o r a dem o n o r a simple to n B y
p rac tising th i s a m a na ska o ne is e v er c o n t en t ed h is urine and
faec e s bec o me d iminis h ed h is foo d bec o mes lessened : h e bec o mes
s t r o ng in b o dy and h is limbs are fr ee f r o m diseas e and sleep
T h en h is brea th and eyes being m ot i o nless h e realises B ra h man
and att ains th e nat ur e o f bliss
T h a t asce tic w ho is in t en t o n drinking th e nec t ar o f B rah
man pr o duced by th e l o ng prac tice o f th is kind of sam ad h i
beco mes a p a ra m a h a m sa ( as ce t
ic ) o r an av a d h ut a ( naked asce tic )
B y seeing h im all th e w o rld bec o mes pure and e v en an illit
er
p ers o n w ho serv es h im is f reed f r o m b o ndage He ( th e
at
e
asce tic ) enables th e members o f his f am ily fo r o n e h undred and
and h is m oth er
o ne genera t i o ns to cr o ss t h e o cean of sam s a ra
N AD A B I N D U
1
-
U P AN I S H A D
OF
R G VE D A
TH E
or
sa
o a
a re
as
ra
a r
or
s.
c. , a
o ccu
s :
r r a
rr
ra
o b t
h l ett
g em t
e A nd U
h t
f t
h
t
w wi g
h f m
f Vi hn wh i h g e t
t
g t
b de f S y
h
the th n d y d G d ; t
h t yll bl e O m be i g i ithe t ll the d ev
H
g e p t S h a h eei g t
ll y
h
w lds p e
l )
( f W
n
S a h a s i nh be i ng the e t f the p i i t l
The m a nin
Ha m sa ( O m ) o f
o u sa
ra
a la
s e
or
o s
s a
rs
o
s
o s
a sr n
ua
o sva r
ar n
a re
su
a
.
e a
ar
or
s o
r a
as
rs o n a
TH I R TY M I N O R
25 6
PAN ISH AD S
T h a t w h ic h is bey o nd th ese
P a ra bra h ma n w h ic h is
bey o nd (th e ab ov e m a ra s) th e p ure th e all per v ading bey o nd
kal a s th e e v er resplenden t and th e s o urce of all jyo is ( lig ht )
sho uld be kn o wn
Wh en th e mind g o es bey on d th e o rgans and th e gu na s and
is abs o rbed h a v ing n o separat e e xist
ence and n o m e n t al
ac t i o n th en ( th e guru ) s ho uld ins t ruc t h im ( as to h is f ur th er
c o urse o f de v el o pmen t )
T h a t pers o n al ways engaged in i t s c o n t e m pla t i o n and a l
ways abs o rbed in i t s ho uld gradually leav e o ff h is b o dy ( o r
f amily ) fo ll o wing th e c o urse of y o ga a nd avo iding all in t er
c o urse wi th s o cie t y
T h en h e being f reed f ro m th e b o nds of karma and th e
e xis t ence as a j i v a and being p ure enj o ys th e supreme bliss
by h is att aining o f th e s t at e of B ra h m a
O in t elligen t man spend y o ur li f e always in th e
kn o wing o f th e supreme bliss enj oying th e w ho le o f y o ur p rara b
d h a ( th a t p o r tio n o f pas t karma n o w being enj oyed ) wi tho u t
making any c o mplain t ( of i t )
m a jfi a na ( kn o wledge of At m a o r Sel f ) h as
Even aft er at
awakened ( in o n e ) p rara bd ha d o es n ot leav e ( h im ) ; bu t h e
d o es n o tf eel p rara bd h a af t er th e da wning o f t
at
v a an a
t
j
o
r
t
ru
th
because
th
e
b
o
dy
and
oth
er
of t
kn
o
wle
d
ge
a
t
v
a
)
(
th ings are asat( unreal ) like th e th ings seen in a dream to o ne
I
o n awaking f r o m i t
T h at ( p o r t i o n o f th e ) karma w h ic h is d o ne in f o rmer
bir th s and called p ra ra bd ha d o es n ot a t all aff ec t th e pers o n
a a ni ) as th ere is n o rebir th to h im
a
v
t
t
t
(
j
A s th e b o dy th a t e xis t s in th e dreaming s t at e is un t rue
s o is th is b o dy W h ere th en is rebir t h t o a t h ing th a t is
illus o ry H o w c a n a th ing h a v e any e x is t ence w h en th ere is n o
bir t h ( to i t )
A s th e clay is th e ma t erial cause o f th e p ot s o o ne
learns f ro m Ve dant
a th a t a j ana is th e ma t erial cause of th e
h e in com p a b l e
Ano the e dit
th o gh y og a t
i n s y s he s h o l d e n te
en tS
n d q ie
h C l c tt e di ti n t p s
He e t
tt
h
v
di c im in tio n f t
o f th is
n ivers e a nd
h
t
i
T t
t
tj an the
m a o the S e lf in m a n
d is crimina ti o n of At
m j an a
m a n At
i va
sc
va
a
r u
ar
s r
s o
as
Ni
25 7
ARI
N
U
n
n UPAN I sHA n
ft
een
days
a
t
In th e beginning o f h is pra c tice h e h ears many l o ud
s o und s T h ey gradually increase in pi t c h and are h eard m o re
a n d m o re s ub t ly
At rs t th e s o und s are like thos e pro ceeding f ro m th e o cean
and cat arac t s : in th e middle ( s t age ) tho se
c l o uds ke tt le drum
pro ceeding f ro m mardala ( a mu sical ins t rumen t ) bell and ho rn
t h e las t s t age t ho s e pr o c eeding f ro m t inkling bells u t e
At
v i na ( a mu sical in s t rumen t ) and bees Th us h e h ears many
su c h s o unds m ore and m o re sub tle
W h e n h e c o me s t o t h a t s t age w h en th e s o und o f th e grea t
ke ttle drum is being h eard h e s h o uld t ry to dis t inguis h o nly
s o und s m o re and m o re s ub t le
He may c h ange h is c o ncen t ra ti o n f ro m th e gr o ss s o und to
o th e gr o s s bu t h e s ho uld no t
th e sub tle o r f ro m th e sub t le t
a ll o w hi s mind to be di v er t ed fr o m th em to wards oth ers
,
33
T H I R TY M I N O R
25 8
PAN ISH AD S
'
'
t
.
'
'
Y O G A K U ND A L I U P A N I S H A D
l
0F
K R SH N A
YAJ U RV E D A
C HAP T ER I
C HI TTA h as t w o caus es V a sa n as and ( prana ) v ayu I f o n e o f
th em is c o n tr o lled th en b o th are co n tr o lled O f t h ese t w o a
p ers o n sho uld c o n t ro l ( prana ) vayu al w ay s th r o ugh m o dera t e
foo d p o s t ure s and th irdly s akt
i ch al a
I s h all e xplain th e
nat ure o f th ese L i s t en to i t O Gau t ama O ne s ho uld t ake a
swee t and nu t ri ti o us foo d leav ing a fo ur th (o f h is s to mach )
unlled ) in o rder to plea s e S i v a ( th e pat r o n o f y o gin s ) T h is is
called m o derat e foo d P o s t ure h erein required is O f t w o kinds
pa d ma a n d v ajra P lacing th e t w o h eels ov er t h e t w o o pp o si t e
th ig h s ( re s pec ti v ely ) is th e pa d ma ( p o s t ure ) w h i c h is th e de s t ro yer
Of all sins P lacing o n e h eel bel o w th e m la ka n d a and t h e
oth er ov er i t and si t ting wi th th e neck b o dy and h ead
erec t is th e v ajra p o s t ure T h e s ak t i ( men ti o ned ab ov e ) is o nly
ku ndalin i A wise man s h o uld t ake i t u p f ro m it
s place ( vi a
th e nav el upwards ) to th e middle of th e eyebro ws Th is
is called s akt
i ch ala In prac tising i t t w o th ings are necessary
1
'
h
h K
h d
ed t
w y by w h i h t
d li i p w e is
tt
d t
h
vel pw d tthe m i ddl e f t
h eyeb w
he p t h
m ed f m t
h
f the im p t t w k
f
t
he d t
hi be i g
dept tm t
e
a
i
e fn t e
t
h f
ti t
in g
C h it
h itt
n
p e t f A nthk
h m vin g f
kt
i w h i h i K nd li i
L i tt
h
ity t be t ken
q t
h l d t ke f l id f d h lf of
R eg d i g t
t m h f li q i d f d
q t
e le i g t
h
e m ini n g q t
e em pty f
hi
i tp e
h
l te
t
h g enit l
t f k nd t
gn
M l k n d i the
1
hi
t
In
us
o rc
: o
e a r
rc o a
ac
as
s s o
o ne o
or a n
ro
s an
or
uan
sa
oo
n u
an a
s o
o sa
as
o ne
u ar
r,
a.
a ra
on e s
av n
ou
e r
un
ar
s a
ar
ur
a re
s o
a nis
e na
ro
s r ra
r oo
or a
oo
so
ua r
or
26 1
Y O G AKU ND AL i - UPA N I SH A I)
i hal
t
a na
'
'
i
ad i it
t
h w e tf t
vt
ed t
h n ve l m
gt
h
he U p i h d )
d t
i i
i wh
S
t
ll e d l A dh t
i
l it
e lly
t
h t help g d
i
t
bei g d e d t
h w if e f B h i V i h t
h l
t
h
t th t i h wn
h b id e
tt
m
i g
i
t1 6 d igit d i inh l t
i
g e in l y f 1 2
I e x h l ti n p an g e
h p we i
h l i g 4 B tif i h le d f 1 6 then t
ed
t
L it
i te d wi t
h nd l ne Vid S i nd ily U p n i h d
T he m vi g f
1 4 mi d i ( V d V a b
1
o ns
us
os n
.
a rr a
a a
a s so c a
a a n
an s
ru n
a so
a n
on
sa r a s
ca
on
ra
a ra s va
ac
on
ua
on
as s
ra
o ne
so
e s ar
oo
s s
e o cc a s o n s.
or
s an
s ou
a o
a a
on ,
s a rou s
on
or
T H I RT Y M I N O R
26 2
Th e
k u m bh a ka
ku m bh a ka
PAN ISH AD S
s a hi a
T H I R TY M I N O R
264
UP AN I sH Ans
h e na v el
th e impuri t ies ( o r dis eases ) in t
T h ere fo re thi s sho uld
be frequen tly pra c t ised Th e bandh a c alled j al a n d ha r a s ho ul d
be prac ti s ed a t t h e end of k u m bh a ka T h i s al a n d ha ra is of th e
fo rm o f t h e c o n t rac ti o n o f th e neck and is an imp edimen t t
o th e
pa s sage of v ayu ( upwards ) Wh en th e neck i s c o n t rac t ed a t
o nce by bending d o wnwards ( s o t h at th e c h in may to uc h th e
brea s t ) pra na g o e s t h ro ug h bra hm a na d i o n t h e we s t ern t a na in
th e middle A ss umin g t h e sea t as men ti o ned be fo re o n e s ho uld
i and c o n t r o l pr ana
s t ir u p s a ra sv a t
O n th e rs t day ku m bh a ka
s h o uld be d o ne fo u r times o n th e se c o nd da y i t s ho uld be d o ne
t en t imes and t h en v e t ime s s epara t ely o n t h e t h ird day
t wen t y t ime s will d o a n d a f t erward s k u m bh a k a s h o uld be per
f o rmed wi th th e th ree ba n dh a s and wi t h an in c rea s e o f v e
times ea c h day
D isea s e s are genera t ed in o ne s b o dy th r o ug h t h e fo ll o wing
cau s es vi a sleeping in d ay t ime la t e v igil s ov er nig h t e x ce s s
m ov ing in cro wd t h e c h ecking o f t h e
o f se x ual in t er c o u r s e
disch arge o f urine and fee c e s t h e e vil o f unw ho le s o me foo d and
lab o ri o us men t al o pera t i o n wi t h pra na I f a y o gin is a f raid o f s uc h
di s ease s ( w h en a tt acked by th em ) h e s ays my di s ea s e s h av e
arisen f r o m my prac t ice o f y o ga
T h en h e will di s c o n tinue
o y o ga
th is prac t ice T h is is s aid to be t h e rs t O b s tacle t
T h e sec o n d ( o bs t a c le ) is d o ub t ; th e th ird is carele ss nes s ; th e
fo urth lazine s s ; t h e fth sleep th e s i xth t h e n o t
lea v ing o f
o bj ect s ( o f sense ) th e se v en th err o ne o us percep ti o n ; th e eighth
sen s ual o bj e c t s ; t h e nin th wan t o f f ai th ; and t h e t en th th e
f ailure t
A wise man s ho uld ab a nd o n
o a tt ain t h e t ru th o f y o ga
th e s e t en o b s t acle s af t er grea t delibera ti o n T h e pr a c t ice of
p ranaya ma sho uld be per f o rmed daily wi t h th e mind rmly x ed
T h en c h i t
a is abs o rbed in s u s h u m n a and pra na ( th ere
o n Tru t h
t
fo re ) ne v er m o v e s Wh en t h e impuri t ie s (o f c hi t
a) are t h u s re
t
m ov ed and pra na is ab s o rbed in s u sh u m na h e bec o me s a ( t rue )
y o gin A p a na w h ic h h a s a d o wnward tendency s ho uld be raised
up wi t h e ffo r t by th e c o n t rac ti o n ( of th e anu s ) and th i s is s p o ken
A p a na th us rai s ed up mi x es wi th agni and
o f as m ul a ba n dh a
.
T he te xt
ha
A n ast
1
is A n akh ia m
h h
w ic
has
no
e e
s ns
th
as
been t l t
ed
ra n s a
as
265
Y O GAKU ND A Li - UPAN I SH A I)
'
'
h e ght n m be o f pe t
o be t
T w e l e ee m s t
l in t
h a n ab ta h a k a o f
h m o o n i s p b bl y m e nt h vin g ix tee n
ys
t
t
h e he t
; b t
T he p ge he e e o b re
i M h tAh a nk a
T hey re M l p k rt
nd t
h ve e l e m e nt
s
h
i the
t l em in l i d w h i h in t
e f n e phyte n t
H e e it
c
ha ving de e d e d t
o
g id th o gh the a bs e n e f s e x l d e si e i es p
be ing n e ve d a s spi it l e e gy
nvey t
h e d e ity
A
tge of be in g bl e t
o
o ot
he bo d ies t
pp inte d by
f suk h m
nvey in g
he
the b d ies
G o d t he l p in t
o
( s btl e ) b d y t
h
h e e n j o y m en t o f m te ria l
e xp i y f g d tio wh ic h contib t
et
at
t
o t
p l ea s e ( m d A pte s D icti na y )
1
ar
a s sa
ro s s
ua
ur s
84
oo
a s
ra a
co
ra
ac
ns
r
as
ua
r s
co
s a
scu
a s ra
sc
ar
ra
co
ro
T H I R TY M IN O R
2 66
U P A N I S H A ns
iva hika
bec o mes st ainless and o f th e nat ure o f C h i t In i t th e a t
beco me s t
L ike t h e
h e c h ie f O f all being o f th e na t ure Of T h a t
c o ncep ti o n o f t h e snake in a r o pe s o t h e idea o f th e release f ro m
wi f e and s am s ara is th e del u s i o n o f t i me W h a t e v er appe a r s is
unre a l Wh at e v er is ab s o rbed is unreal L ike th e illu s o ry
c o n c ep t i o n o f s il v er in th e m o t h er O f pearl so is t
h e idea o f man
and w o man T h e mi c r o c o s m and t h e macro c o s m are o ne and
r at
m a s v a bh a va ( sub s t ance )
th e same ; s o al s o t h e li nga and sut
h e s el f resplenden t lig h t and C hi d at
and f o rm and t
ma
T h e S ak t
i named ku ndalin i w h i c h is like a th read in t h e
l ot us a n d is re s plenden t is bi t ing wi t h th e upper end o f i t s h o o d
ot of
namely
m
a
t
t
h
e
r
o
th
e
l
ot
u
th
e
o uth )
s
m
l
a ka n d a
(
Taking ho ld of it
t ail w i th i t s m o uth i t is in c o n t ac t wi th t h e
s
h o le o f bra h m a ra n d hr a ( of su s hu m na ) I f a per s o n seat ed in
th e pad ma p o s t ure and h a ving accu st o med h imsel f t
o th e con
t ra c ti o n o i h is an u s make s his v ayu go upward wi th t h e mind
in te n t o n k u m bh a k a th en agni c o me s t
o S v ad hi s h t
h an a a m
ing o wing t o th e bl o wing of v ayu
F r o m th e bl o wing of
v ayu and agni t h e c h ie f ( ku ndalin i ) pierce s o pen t h e brah ma
hi
gran t h i and t h en v ish nu gra n t
T h en i t pierce s ru dra gra nt
hi
s ix l ot u s e s ( o r ple x use s )
all
th
e
T h en S ak t
i is h appy
a ft er t h a t
( )
wi t h S iv a in s a h a srara kamala
l ot u s es s ea t o r pineal
gland ) T h is s h o uld b e kn o wn as t h e h ig h e s t a v a s t
h a ( s t a te )
and i t al o ne is th e gi v er o f nal bea t i t ude Th u s en d s t h e rs t
c h ap t er
.
'
C H AP T E R II
I sh all h erea ft er des c ribe t h e s cience c alled khe c ha ri w h ic h
is su c h t h at o n e w ho kn o w s i t is freed f ro m o l d age and dea th
in th is w o rld O n e w h o is s ubj e c t to th e pain s o f dea th d is
e a s e a n d O l d age s h o uld 0 s age o n kn o w ing t h i s s c i e n c e make
O ne s h o uld r egard th a t
h is mind rm a n d pra c t i s e kh e c ha r i
per s o n as hi s guru o n eart h w h o kn o ws kh e c h a ri t h e de s t ro yer o f
age and death b o t h f ro m kn o wi ng t h e m eaning of b o o ks
O ld
prac t ice and s h o uld pe rfo rm i t wi t h all h is h ear t T h e
a nd
s cience o f k h e ch a r i is n o t ea s ily a t t ainable as al s o i t
s pra c t ice
.
T H I RT Y M I N O R
268
PAN ISH AD S
h
t
'
A ll
the e
s
a re
ve y my ti
r
269
Y O G A KU ND ALi - UP AN I S H A I)
'
1
1
Pro b a bl y it
here
C t
e r a in
m o io n s
m
o
e p t be l w the k ll
h n ge
n d h n d in the p
f t
e
a ns s o m
e
ar
rs a
ro n u n cia
ti
o n of
ma n
ra s.
T H I R TY M I N O R
27 0
U P AN I S H A ns
C H AP T E R III
M e la n a m a n
H
ri m
b
h
am
sam
s
h
am
(
j
(
)
(
)
)
(
(
a
) q;
( ph am ) !if ( s a m ) and ( ksh a m )
T h e l o t u s b o rn ( B rah m a ) said :
O S ankara ( am o ng ) n e w m o o n ( th e rs t day o f th e lunar
fo rt
nig ht ) and f ull m o o n w h i c h is sp oken o f a s it
s ( man t ra s )
sign ? In th e rs t day of lunar f o rt nig ht and during new m o o n
and f ull m o o n ( days ) i t sho uld be made rm and t h ere is n o o th er
way ( o r t ime ) A man l o ngs f o r an O bjec t th ro u g h pass i o n
and is in fa t uat ed wi t h pa s si o n fo r O bj ec t s
O ne s h o uld
alway s lea v e th ese t
He
w o and s eek th e N ira j a n a ( s t ainle ss )
o
s ho uld aband o n e v ery th ing el s e w h ic h h e t h ink s is f av o urable t
h im s el f Keeping th e manas in th e mids t o f s ak t
i and s ak t
i in
th e mid s t o f mana s o ne s h o uld l o o k in t o manas by mean s o f
o f m anas
T h en h e lea v es e v en t h e h ig h e s t s t age Mana s al o ne
is th e bin d u th e cause o f crea ti o n and pre s erv a ti o n I t is o nly
th r o ug h manas th a t bind u is pr o duced like t h e c urd fr o m milk
T h e o rgans o f mana s is n ot th a t w h ic h is si t uat ed in th e mid
dle o f b a n d h a n a B a n d h a n a is th ere w h ere S ak ti is be t ween
th e sun and m o o n Hav i n g kn o wn s u sh u m na and it
s bh e d a
( piercing ) and making t h e v a yu go in th e middle o n e s h o uld
s t and in t h e s ea t o f bin d u and cl o se th e n o s t ril s Hav ing
i
kn o wn v ayu t h e ab o v e men t i o ned bindu and th e s at
v a p ra krt
as well as th e s ix c h akras o n e s ho uld en t er th e suk h a mandala
( via th e s a h a srara o r pineal gland th e S p h ere o f h appine ss )
T h ere are six c h akras M la dhara is in t h e anus ; sv ad h ish
th a na is near th e geni t al o rgan m a nipura k a is in t h e nav el
h e neck
a n ah a t
i s in t h e h ear t ; vis u d d hi is a t t h e r oo t o f t
a
and aj a is in th e h ead ( be t ween th e t w o eyebr o ws ) Ha v ing
kn o wn t h e s e si x mandalas ( s p h ere s ) o n e s ho uld en t er t h e s uk h a
m a ndala ( pineal gland ) drawing u p th e vayu and S h o uld send
i t ( vayu ) upwards H e w ho prac tises th u s ( t h e c o n t r o l o f )
v ayu bec o me s O n e wi th brah m a nda ( th e macr o c o sm ) He S ho uld
prac ti s e ( o r mas t er ) v ayu bin d u c h i t
a a n d ch akra
t
Y o gins a tt ain th e nec tar o f equali ty thr o ug h s am ad h i
Jus t as th e re la ten t in ( sacricial ) w o o d d o es n ot
a l o ne
,
ra
'
'
'
'
T H I R TY M I N O R
272
U PA N I S HA ns
T h e Vij ana At
m a th a t dwell s in t hi s b o dy is deluded by
m ay a during th e s t a t es Of waki n g dreaming and dreamless
s leep ; bu t a ft er many bir t h s
o wing t
o t h e e ff e c t o f g o o d karma
i t wi sh es to a t t ain i ts o w n s t a t e Wh o am I ? H o w h as t h is
s t ain o f m u ndane e x is tence accru ed t
o me ? W h a t bec o mes in
th e dreamle ss s l e ep o f me w h o am engaged in bu s ines s in t h e
waki n g a n d dream ing s t at e s ? Ju s t as a bale o f c o tt o n is burn t
by re s o th e C h id abh a sa w h ic h is th e re s ul t o f no n wi s d o m is
burn t by th e ( wi s e ) th o ug ht s like th e ab o v e and by i t s o w n
supreme illuminat i o n T h e o u t er burning ( o f b o dy a s d o ne in t h e
w o rld ) is n o burning at all W h en th e w o r d ly wi s do m is de st
ro yed
a
m
a t h a t is in th e d a h ara ( a k a s o r e t h er of t h e h ear t )
a
P ra t
t
y g
o b t ain s v ij an a d iu sing i t sel f e v eryw h ere and burn s in an
ins t an t j a na m a ya and m a n o m a ya ( s h ea t h s ) A ft er t h i s He
h im s el f s h ine s alway s wi t h in like a ligh t wi t h in a v e s s el
T h a t muni w h o c o n t emplat es th us t ill s leep and t ill death
o
a
is t
Hav ing d o ne w h a t o ught t
o be kn o wn a s a j i v a n m u k t
be d o ne h e is a fo r t una t e p er s o n A nd h av ing gi v en up ( e v en )
i ( eman c ipa t i o n
a
th e s t at e of a j i v a n m u kt
h e a t t ains Vid e h a m u k t
in a di s emb o died s t a t e ) a f t
er h is b o dy wears o ff He a t t ain s
th e s t at e a s i f o f m o ving in th e air T h en T h at al o ne remains
w h ic h is s o undles s t o uc h le s s fo rmless and deat h le s s w h ic h is
th e rasa ( e s s ence ) e tern al and o d o urless w h ic h h as nei th er
beginning n o r end w h i c h is great er t h an th e great and w h ic h
is permanen t s t ainle s s a n d de c ayle s s
Th u s ends th e U panis h a d
,
'
i
h
ti t
h b d ie
gh t
it e lf th
1
rou
c o n sc o u sn ss
th t be
a
e di tte d
co m s
s or
a nd
is
u na
bl e t gni e
o co
I ND E X O F PR OP ER N AM E S
PAG E
PAG E
Upani sh ad
s a c rice
1 57
37
26 5
64
265
64
55
1 28
243
27
143
46, 6 1, 6 2, 7 5 , 113,
m asm i
1 38
22
22 1
49
12 1
1 73
25 5
2 13
20
232, 25 4
2O
A ka rm a
46, 61 , 62, 7 5 , 113,
A kas'
1 16, 197 , 23 7
248
A k sh a a
A la m bu s a
1 7 6, 206 , 23 9
A m a n a s ka
24 5 , 2 51
200
2 16
A m r a n ada U a nis h a d
4
a nis h a d
3
A m r a bindu
p
24 5
17
14, 4 7
t
t
16
A nga ny asa s
A nn a
A n na m a ya
A n a hka ra na
A n a r l a k s h ya
214
7 5 , 2 60
14
44, 46 , 1 13
244
A n a r v e di
1 22
A n a ry am in
15
1 77 , 206, 2 19
A p ana
60, 6 9
A p an a r a a m a
A par a
57
46 , 6 1, 62, 7 5, 1 1 3 ,
A pas
1 1 6 , 1 9 7 236
A p oh a
249
A p s ara s
1 34
A pyay a na
242
1 93 242
Ara mbh a
ra
i
2
3
0
n
A
i
A ra nya k a s
203 , 232, 25 4
A r dh a m a ra
24 8
A rgh y a
1 73
A rj a v a
26 1
Aru n d ha i
132
A r u ni
'
38
A s a bdh a bra h m a n
23 2
A sa m sa k i
A s a na
238 , 243, 248
10
A sa m pra j a a Sama dh i
A sa
A sma
58
A s h ak sh a ra
124, 1 28
A s ip a ra va na sre ni
14 1
A s uras
19
1 73
A s ey a
A sura
22
A s' va l ay a na
31
A s va h a
17 7
A a d vy avr i Sam a dh i
10
A ala
18 7
A h a rv an
172
A h a r va na ve da
6 , 62
t
t
t
t
tt
t
t
t
t
t
t
t
-
t
t
t
t
t
t
t
-
T HI RTY M INOR
27 4
t
a rm s
m b dh U pani h
At
m i ht
h Vi dya
At
m ja
At
At
ma Tat
va
t
At
ura S
ya
A i h hi
A v ad hut
a
A ah
A
i
n S akt
ha
A
t
A v i dya
A i m kt
A w kt
A ivah
a-
an s
a-
na
a nn
v c
sa
nn a
a na
va ra
va s
PAG E
26 5
208
ad
37
4
2 56
243
13 7
47
153
248
4 3, 130
4 7 , 232, 249
13
1 24
47 , 1 1 5
B
B AH I RLAKSH Y A
B a h d a ka
244
13 2, 1 53
B an dh a
1 3, 2 1
Bha d ra
1 7 4, 202, 2 1 7
Bh ara a
1 25
B h ara dv aj a
1 24 , 132
B h a s ri
26 1
B h as va i
73
B hik sh a
27
B h iksh u ka U pani sh ad
1 32
268
B h inn a s
7 4, 187 , 2 54
B hh
'
B h u a s r ddha
1 49
61
B h u adi
B h m ik a
23 2
B h u va h
74, 1 87 , 254
Bi j a
232
200, 202, 208
B i n du
57
B o dh a
B o ar sh ape d
220
25 5
4 4, 2 70
B rah m anda
B ra h ma
1 9, 60, 6 2, 69
B ra h m a nya
1 29
B rah manas
I , 6 2, 1 10
B rahman
1 6 , 18
B ra h m a c h a ry a
1 35 , 1 7 5
B ra h m a c h arin
21 2
B r a h m a j an a
106
B ra h ma na da
2
B ra hm a ra n dhra
23 8
B ra hm a vi dya
3 1, 212, 222
t
t
t
t
t
UPAN I SHA nS
PAG E
B ra h m a vi
B ra h m a vi dva r a
B ra h m a vi d va ri ya
B ra h m a vi dv a ri s h h a
B ra h m o p a ni s h a d
B rh a d ra h a
B rh a S p a i
t
t
B u d dh i
C HAK RA
C handra
C h and al a
C h an draya na
C h h a n da s
C h i dabh as a
C h i dan a n da
C hin m a ra
t
Chi t
a
t
.
C o l o urs Sev en
,
D AHARA
5 1, 233
233
233
1 06
24
1 24 1 25
55
7 , 1 1 7 , 205 238
19
51
1 32
62, 1 28
47 , 2 72
10
10, 8 2
248
7 , 9, 5 5
1 17
6 3 7 5 27 2
1 21
D a k sh inagni
1 59
D an i
1 21
D a rsa n agm
1 32 145 1 90
D a a r e ya
1 73
D a ys
19
D e va s
1 7 7 206
D e va da a
1 48
D e varsh i
'
a
s
1 48
D e v raddh a
1 7 7 , 206
D h a n a j a ya
238, 24 3
D h arana 173,
1 10
D harma
50, 58
D h arm a m e gh a
62
D harm a S as
1 16, 1 2 1
D ha u s
17 3 , 2 55
D hr i
1 88, 255
D h ruv a
248
D hp a
D hyana 26, 17 3, 1 89, 216 ,
238, 243 , 248
202
D h a yana bin du Upanis h ad
46 , 221
D ik
1 21
D i ksha
i
4
a
2
8
Dp
t
t
tt
t
t
t
t
T H I RT Y M I N O R
27 6
UPAN I S HA nS
PAG E
PAG E
K an da
238
2 141
K a n ha a
24 1
K a n h a m u dr
2 13
K a r a n y a sa
20
K arma
4 4, 2 1 3
K a r m e n dr iya s
1 07
K arkata
14
Ka r s
42
Kas' i
204
K a u s u bh a
188
Kaya rupa
188
Kaya vy uh a
Keval a
56, 1 8 2, 26 1
1 07
K h a ga
61
K h a nd a paras u
K h e c h a r i m u dr a 183, 194, 207 , 266
K i l a ka
2 13
K i m p u r u sh a
1 34
134
K i nn a ra s
75
Ko ka
Ko s a
1 4, 46
K o s h h agni
121
K rama m u k a
236
Kra v yadi
75
K rch ch hra
1 48
K rka r a
17 7 , 206
5
K rsh na Y aj urv e da
K sh a m
1 73
K s h e ra j a
1 5 , 22 1
K sh a riya
6 2, 1 10
K udu a
122
K uh
1 76 , 206 , 23 9
K u m bh a k a
1 0, 18 2, 24 1
Ku nd alini
v i, 1 7 4, 18 5 , 238
K urma
1 7 7 , 188
K urm i ra
72
K ur u ksh e ra
1 24
s
Ku a
21 7
K a s ha
15
K a
26 8
K u i ch a ka
132, 147 , 1 5 3
tt
t
,
t
t
-
t
t
tt
t
t
[A
LA
L aksh mi
L a k sh m a na
L a ya yo ga
L i nga
Li ngi
1 97 , 2 1 0
22 2
1 25
193, 228, 238
2 16
13 7
L o kas
Lo kaloka
77
M A nH USunAN A
M a dh y a m a
M a d h y a m a l a k s h ya
M a h aba n d h a
37
1 22
M ah a de va
M a h am u dr
M a h a rl o ka
M a h ara u r a v a
M a ha
M a ha a la
t
t
Mah a s a m va rt
a ka
-
M a h avaky a s
M ah a vi ch i
-
M a i ir a ya vi
v agu ra
1 94
2 5, 4 1
19 4
25 4
1 56
44
18 7
75
49
14 1
M ait
re ya Upani s had
24
Mait
ri
10
M akara
232
M alas
1 16
Manana
49
M a na s
34 54
M a nd a la brah m a na U p a ni sh ad 243
-
M a nip ra ka
M a n o m a ya
M a n ra y o ga
M a nu sh y a Rshi
M a nu sh y a s r ad d ha
M a nu s hy a s
205, 2 13 , 270
1 4, 47
1 9 3 , 2 38
1 48
1 49
19
M ardala
25 7
1 7 9, 1 94, 216 2 18 254
M a r as
M a hana
26 1
M sy s
17
1 74
M elana
26 7 , 2 7 0
M i m am sa
62
M i ah ara
1 73
M i hy a
17
M ok s h a
13, 2 1
M auna
8, 7 9
M d ha
27
M u hr a
4O
M uk a
1 74
M u k ik o p a nis h a d
l
M ukh ya
71
M lka nda
26 0
M anam a
205,
t
t
t
t
t
t
t
27 7
I ND E !
PAG E
M ula ba ndh a
7 9, 194, 263
245
221
N ad a bi ndu U pa nis h a d
-
25 4
239
PAG E
15
1 22
25 2
22
16
21 5
242
1 5 3, 212
31
31
239
218
21 2
1 93, 24 2
1 72
134
12 2
25 5
187
2 68
1 7 6, 239
244
1 49
27 1
206 , 23 9
1 06 , 123
19
19 6
14 9
182, 26 1
248
1 15, 1 7 1
62
138
19
3 7 , 1 68
4 7 , 1 69, 232
P r aj a
37
P r a j ana
21 9
P ra na
1 0,
P ra na m a ya 14, 4 7 , 86, 1 7 3 ,
P a ch a v a rga
P ar a
P a r ak as
P a ra m a p a da
P a ra m a m a
P a r av ak
P a ra m j yo is
P a r a m a h a m s a 1 32, 147 ,
P a ra m e sh hi
P a r a m e s va ra
P a ra ra n dh r a
P ar h iv a P ranav a
P ar v a i
P a ric h a y a
P a r i v ra
P a ri vr aj a k a
P a s ya n i
P a a ngi ni
P a a la
P a hya
P a y a s vin i
P h kara
P i nd a s
P ind and a
P i ngal a
1 22, 17 6 ,
P ipp a l ada
P i s a ch a s
P lu a m a r s
P i rsraddh a
P li h a
P ra da k s hina
Pra dh ana
P rajapa i s
P r aj ap a y a
P r a kr i
'
t
t
t
t
t
-
1 34
25 5
24 8
1 34
n
i
sha
a
p
42
37 , 6 7 , 1 27
1 27
72
49
N il a k a n h a
N ir ala m ba U panish a d
-
N is h ada s
N i s h ka l s
18
62
56
62
190
57
7 9, 1 7 4, 24 3
62
0
124, 125, 1 28, 1 67 ,
1 80, 202, 254
O m nam o N ar ay a naya 124, 128
OM
P
2 16
23 2
P a d ar h a bh ava n ii
Pa dm a
1 7 4, 205 , 2 1 7 , 260
123
P a i hga l
3
4
a nis h a d
p
t
t
t
t
'
tt
t
t
t
t
P r ara bdh a
P ra s h a
P r a ibh asika
P r a y hara 79 , 1 7 3,
t
t
t
hi i 45
P rt
v
P ra v e sa
P uja
2 , 4 , 5 1 22 1
1 23
47
238, 24 3
6 1 , 6 2, 7 5 , 1 1 3,
23 7
226
HR
27 8
T I TY
MI NO R
UP AN I SHA ns
PAG E
75
37
P u n a rbh a va
P u nd a ri k aksh a
P u r a nas
P uraka
P ur i a i
P ur v a
P u ru s h a s k a
P sh a
P u shk a ra
21 7
122
245
1 36
1 7 6 , 206 , 23 9
107
tt
t
R
1 9 8, 2 10
1 45
60 , 6 1, 6 9
1 12
2 65
148
1 93
6 2, 64
60
75
64
1 87
2 17
2 17
121
21 7
6 2, 124, 127
54
RA
R a i va ak a
R a ik va
Ra j a s
R aj as S ak i
R aj a rs hi
R aj a y o ga
R aks ha s as
Rm a
Ra m a
R ambh a
R a s a a la
R at ha M andal a
-
R e c h a ka
R e as
R u ch ira
R u dra
R u dra M an ras
5 , 62
1 45
1 48
1 17
Bgv e da
Rs ha bh a
Rshi s raddh a
Ru
8
SA
S a bda bra h m a n
S a ch ch id na n d a
S a dasiva
S dh a n a ch a u sh a ya
S a d yo m u k a s
S a h a s r ra
vi , 246 ,
S a ha j o li
S a hi a
S a i n dh a va
S ak aya nya
S ak ha
-
tt
t
1 98
35
8 5 , 244
42
13 5, 23 5
236
254, 26 6
1 94
182
268
134, 26 9
PAG E
S akal a
S ak i ch alan a
S ak sbi
S al o ky a
Sam ad h i 10, 17 3, 189,
1 90
1 5 , 232
2
246
5, 62
1 7 7 , 206 , 2 19
S amav e da
S am ana
S am bh a v i m u dr a
S i m i pya
S a mh i
S a m pra j a a
S a m pra s a da
'
Sam u tayOga
gt
Sa m a
S a m s ra
S a m s k ra s
S a m v a r a ka
t
Sanaka
S
k ma
t
S
tj t
S hi t
10
64
62
24
1 35
1 3 2, 1 48
212
a na s u
a
14 5
a
c
22 1
a
S a n dh y
27
S a n d hy va nda na
1 09
S a ndi ly a Upanis ha d
1 73
S a nk a l p a
225
S a nk a l p a Vik a l p a
1 13
S nk hi ni
17 6, 206 , 23 9
S nka ri
255
S a nny sa
13, 1 5 1 , 1 52
Sanny
a
sin
22 15 1
S n i
1 59
S a n o sh a
1 38
Saras va i
1 76, 1 80
Saras va i ch ala na
26 1
S ari ra ka U pani s h ad
1 13
3
Sa
61
Sa ra
1 34
Sa ya
16 , 1 38, 17 3 , 187
S a yal o ka
25 2
S a y a va s u
1 48
Sa va
1 14
S a v ap a i
2 32
26 17 3
S auc h a
Savi ri
1 80
a na
ra
t
t
t
t
-
t
t
t
t
t
t
t
t
t
t t
t
t
S ha nm u khi
S iddh as a na
86
246
1 7 4, 205 , 25 7
T H I R TY M I N O R
280
UPAN I SH AnS
PA G E
Upendra
P AG E
Vi dya
U ra ga s
1 34
245
Ut
ara
t
V idyu n m li
V ij an a m a y a
V i ks h e p a S ak
-
Vi na
Y
1 98, 2 10
14 5
1 37
V a ikh a ri
1 22
V a iragya
2, 5 7 , 58
V a is h na vi
255 , 25 7
i
V a s van a ra
62
Vai syas
6 2, 1 1 1
260
Vaj
V a j ra s c hi U panis h ad
1 10
Va j r o l i
200
Vak
93
V m a de v a
132, 1 45, 23 5
Vanapras ha
13 5
Varsh a Upani sh ad
220
Ver na ba yR do sh a
iii
-
t
t
257
1 08
17 4
45
1 36
24 8
19
Vi ra
Virat chai t
anya
-
V ir a p uru sha
V is a rj a na
Vis h nu
Vi shnu P a ra na
Vis u d d hi
V i s va
V is va m bh a r
V is vo dh a ri
-
213
47 1 68 , 232
62
7 6 239
18 7
Vi t
ala
tU p ada
Vrat
a
Vy ah rt
i
Viva r
na
a-
1 43
1 22, 190
62
17 7 , 206
V yka r a na
Varuni
176
7 , 260
13 2
145
2 13
V as a nas
V a s ish h a
V a a si ddh a
Va u sh a
Vayu 46 , 6 1, 62, 7 5, 1 1 3 ,
i
t
V i p ra
VA
V a i de h a
V a ikh n a s a
4, 1 3, 3 5
255
14
V ayu ve gin i
Vide h a m u k a
Vid him u kh a
V i dv n
P R I N TE D
I,
i
viii
RY
23 2
6 , 90, 27 2
10
22
A N N I E B RS AN T
1 98, 210
43, 1 24, 125 ,
13 2, 243
Yaj n15 o pavi a
108, 132, 144
Yaj ur v e da
5, 62
Y a ks h a s
6 2, 64
Yama
1 9, 7 9, 17 3, 18 7 ,
238 , 243
Y a s a s vi ni
1 76, 206 , 239
Yo ga
1 83 , 1 9 3
26 0
Y o ga k u nd a l i U pani sh ad
Y o ga a va U pani sh ad
1 92
YA
Y aj fia va l ky a
'
255
Ve dant
a
V e da V y s a
Vic h Sra n
AT T HE
tt
t
VAS A N T A
P R E S S A D Y AR M A D R AS
,
UN
I V E R S IT Y
I
I A L I B R AR Y
A ng l es
n t
h l t
d t tm pe d be l w
O F C AL FO R N
e
T h is bo o
o rm
L 9
e r ie s
444
ki
D UE
as
a e s a