Anu Gita/Atma Gita/108 upanishads

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all upanishads 108 link


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Vedanta Dindima



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shiv sutras

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list of 77 shivsutras
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CHAPTER I

Janamejaya said:

What conversation, O twice-born one I took place between the high-souled Kesava and Arjuna, while they dwelt in that palace after slaying their enemies?

Vaisampâyana said:

The son of Prithâ, after becoming possessed of his kingdom (in an) undisturbed (state), enjoyed himself in the company of Krishna, full of delight in that heavenly palace. And once, O king! they happened to go, surrounded by their people, and rejoicing, to a certain portion of the palace which resembled heaven. Then Arjuna, the son of Pându, having surveyed with delight that lovely palace, in the company of Krishna, spoke these words: 'O you of mighty arms! O you whose mother is Devakî! when the battle was about to commence, I became aware of your greatness, and that divine form of yours. But that, O Kesava! which through affection (for me) you explained before, has all disappeared, O tiger-like man! from my degenerate mind. Again and again, however, I feel a curiosity about those topics. But (now), O Mâdhava! you will be going at no distant date to Dvârakâ.

Vaisampâyana said

Thus addressed, that best of speakers, Krishna, possessed of great glory, replied in these words after embracing Arjuna.

Vâsudeva said:

From me, O son of Prithâ! you heard a mystery, and learnt about the eternal (principle), about piety in (its true) form, and about all the everlasting worlds. It is excessively disagreeable to me, that you should not have grasped it through want of intelligence. And the recollection (of it) now again is not possible (to me). Really, O son of Pându! you are devoid of faith and of a bad intellect. And, O Dhanañjaya! it is not possible for me to repeat in full (what I said before). For that doctrine was perfectly adequate for understanding the seat, of the Brahman. It is not possible for me to state it again in full in that way. For then accompanied by my mystic power, I declared to you the Supreme Brahman. But I shall relate an ancient story upon that subject, so that adhering to this knowledge, you may attain the highest goal. O best of the supporters of piety! listen to all that I say. (Once), O restrainer of foes! there came from the heavenly world and the world of Brahman, a Brâhmana difficult to withstand, and he was (duly) honored by us. (Now) listen, without entertaining any misgivings, O chief of the descendants of Bharata! O son of Prithâ! to what he said on being interrogated by us according to heavenly rules.

The Brâhmana said:

O Krishna! O destroyer of Madhu! I will explain to you accurately what you, out of compassion for (all) beings, have asked me touching the duties (to be Performed) for final emancipation. It is destructive of delusion, O Lord! Listen to me with attention, as I relate it, O Mâdhava! A certain Brâhmana named Kâsyapa, who had performed (much) penance, and who best understood piety, approached a certain twice-born. (person) who had learnt the Scriptures relating to (all) duties, having heard (of him, as one) who had over and over again gone through all knowledge and experience about coming and going, who was well versed in the true nature of all worlds, who knew about happiness and misery, who knew the truth about birth and death, who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendor, who moved about in every direction, who understood concealed movements, who was going in company of invisible Siddhas and celestial singers, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvelous man, the best of the twice-born, Kâsyapa, pleased the preceptor by his great devotion. That was all appropriate, (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behavior (suitable) towards a preceptor. Then being satisfied and pleased, he spoke to the pupil these words, referring to the highest perfection: Hear (them) from me, O Janârdana!

The Siddha said:

Mortals, O dear friend! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods. Nowhere is there everlasting happiness; nowhere eternal residence. Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in-consequence of (my) committing sin. Again and again death, and again and again birth. I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers of different sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. I also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites. Then on one occasion, being much afflicted with misery, I abandoned the whole course of worldly life, through indifference (to worldly objects), al, taking refuge with the formless (principle). Having learnt about this path in this world, I exercised myself (in it), and hence, through favor of the self, have I acquired this perfection. I shall not come here again; I am surveying the worlds, and the happy migrations of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next (world), and from there again to the still higher (world)--the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence! Say, what can I do for you? The time is now come for that which you desired in coming to me. I know for what you have come to me. But I shall be going away in a short time, hence have I given this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out; for, O Kâsyapa! you are (a) talented (man).

CHAPTER II

Vâsudeva said:

Then grasping his feet, Kâsyapa, asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain.

Kâsyapa, said:

How does the body perish, and how, too, is it produced? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it? And how, being freed from the body, does he attain to the other? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain?

The Brâhmana said:

Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what (he said).

The Siddha said:

When those actions, productive of long life and fame, which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life. And his ruin being impending, his understanding goes astray. Not knowing his own constitution, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself When he attaches himself to numerous very harassing (actions); eats too much, or does not eat at all; when he takes bad food, or meat, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions); or takes juicy food; or sleeps by day; or (takes food) not thoroughly prepared; (such a man) himself aggravates the disorders orders (in the body) when the time comes. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging (oneself). From these causes, the living body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp wind, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts-the seats of the Soul. Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies; or entering the womb on the exhaustion of (their previous) actions. Again, a man suffers similar torments, having his joints broken and suffering from cold, in consequence of water. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind, goes upwards, abandoning the embodied (self) in consequence of pain. Thus it leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman, is said to be dead. (Then) he ceases to perceive (anything) with those very currents with which the supporter of the body perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food. Whatever (part of the body) is employed in the collection of that, know that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out there from, and entering the bosom of a creature obstructs the heart. Then the possessor of consciousness knows nothing. Having his knowledge enveloped by darkness, while the vitals are still enveloped, the soul, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions, his own pure and meritorious, as also his sinful (ones). Brâhmanas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb. Its three descriptions of seats are here learnt from the Scriptures. This world is the world of actions, where creatures dwell. All embodied (selves), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to, hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action. All (the worlds in) the forms of stars, and this lunar sphere, and also this solar sphere which shines in the world by its own luster, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions. And there, too, in heaven, there are differences of low, high, and middling. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendor. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fetus. And, O twice-born one! hear that attentively from me as I state it.

CHAPTER III

There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind. And now further, hear how a man, overwhelmed with action, and enveloped in desire and anger, enters a womb. Within the womb of a woman, (he) obtains-as the result of action a body good or else bad, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman. That is the seed of all beings; by that all creatures exist. That soul, entering all the limbs of the fetus, part by part, and dwelling in the seat of the life-wind, supports (them) with the mind. Then the fetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image, such you must know is the entrance of the soul into the fetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the fetus. And as a blazing lamp shines in a house, even so does consciousness light up bodies. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmachârin, adherence to prescribed regulations, restraint of the senses, and also tranquility, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honoring deities and guests, honoring preceptors, pity, purity, constant restraint of the organs, and causing good to be done; this is said to be the conduct of the good. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is). And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end. By this are people held in check from making a slip in the paths of piety. But the devotee who is released is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that is the sole cause by which he comes here (in a) degraded (form). There is in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed. From that he created the Pradhâna, the material cause of all embodied (selves), by which all this is pervaded, and which is known in the world as the highest. This is what is called the destructible; but the other is immortal and indestructible. And Prajâpati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return. What I say is all correct and proper, like (what may be said by) any talented person who has in a former birth perceived the self. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate, and ruin to be connected with action, and who remembers that whatever little there is of happiness is all misery, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness. Then seeking after the supreme seat, he becomes indifferent to everything. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.

CHAPTER IV

He who becoming placid, and thinking of naught, may become absorbed in the one receptacle, abandoning each previous (element), he will cross beyond (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquility, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed, is released. He who moves among all beings as if they were like himself, who is self-controlled, pure, free from vanity and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious, who casts off (the merit or sin) previously accumulated, whose self is tranquillized by the exhaustion of the primary elements of the body, and who is free from the pairs of opposites, is released. One who does no action, and who has no desire, looks on this universe as transient, like an Aswattha tree, always full of birth, death., and old age. Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults, he procures the release of his self from bonds in no long time. Seeing the self void of smell, void of taste, void of touch, void of sound, void of belongings, void of color, and unknowable, he is released. He who sees the enjoyer of the qualities, devoid of qualities, devoid of the qualities of the five elements, devoid of form, and having no cause, is released. Abandoning by the understanding all fancies bodily and mental, he gradually obtains tranquility, like fire devoid of fuel. He who is free from all impressions, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance, he is indeed released. Then freed from all impressions, he attains to the eternal Supreme Brahman, tranquil, unmoving, constant, indestructible. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self. I will impart instruction regarding it accurately. Learn from me the paths by which one directing the self within the self perceives the eternal  (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance, he should practice concentration of mind for final emancipation. Then the talented Brâhmana, who has practiced penance, who is constantly practicing concentration of mind, should act on (the precepts of) the science of concentration of mind, seeing the self in the self by means of the mind. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation, perceives the self in the self. Being self-restrained and self-possessed, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind sees the self in the self, As a person having seen one in a dream, recognizes him (afterwards), saying, 'This is he;' so does one who has achieved proper concentration of mind perceive the self. And as one may show the soft fibers, after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is called the Muñga; the soft fibers stand for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated, then there is no ruler over him, since he is the lord of the triple world. He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything. He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection, which consist in pain and grief. Weapons do not pierce him; there is, no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practicing concentration should never become despondent. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself.

Now listen how one habituated to exclusive meditation attains concentration. Thinking of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his mind both in its external and internal (operations) in that habitation in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in anyway wander outside. Restraining the group of the senses, in a forest free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He should meditate on his teeth, palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu! having been thug instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. 'How does this food eaten from time to time become digested in the stomach? How does it turn to juice, and how also to blood? And how, too, do the flesh, and marrow, and muscles, and bones--which all (form) the bodies for embodied (selves)--develop in a woman as that (self) develops? How, too, does the strength develop? (And how is it also) about the removal of non-nutritive (substances), and of the excretions, distinctly? How, too, does he breathe inwards or outwards? And what place does the self occupy, dwelling in the self? And how does the soul moving about carry the body? And of what color and of what description (is it when) he leaves it? O sinless venerable sir! be pleased to state this accurately to me.' Thus questioned by that Brâhmana, O Mâdhava! I replied, 'O you of mighty arms! O restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property, so placing one's mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness. Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhâna. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has cars on all sides; he stands pervading everything in the world. The soul sees the self come out from the body; and abandoning his body, he perceives the self,--holding it to be the immaculate Brahman,--with, as it were, a mental smile. And then depending upon it thus, he attains final emancipation in me.

This whole mystery I have declared to you, O best of Brâhmanas! I will now take my leave, I will go away; and do you (too) go away, O Brâhmana! according to your pleasure.' Thus addressed by me, O Krishna! that pupil, possessed of great penance,--that Brâhmana of rigid vows,--went away as he pleased.

Vâsudeva said:

Having spoken to me, O son of Prithâ! these good words relating to the piety (required) for final emancipation, that best of Brâhmanas disappeared then and there. Have you listened to this, O son of Prithâ! with a mind (fixed) on (this) one point only? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Prithâ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prithâ! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods, O son of Kuntî! is filled by those who perform actions. And the gods are not pleased with a cessation of the mortal form. For as to that eternal Brahman, O son of Prithâ! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sûdras likewise, attain the supreme goal. What then (need be said of) Brâhmanas, O son of Prithâ! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of Pându! who, possessed of talents, full of faith, and energetic, casts aside as unsubstantial the (whole) substance of this world, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Prithâ! who practices concentration of mind constantly throughout six months.

CHAPTER V

On this, too, O chief of the descendants of Bharata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prithâ! between a husband and wife. A Brâhmana's wife, seeing the Brâhmana her husband, who had gone through all knowledge and experience, seated in seclusion, spoke to him (thus): 'What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and undiscerning. We have heard that wives attain to the worlds acquired by (their) husbands. What goal, verily, shall I reach, having got you for my husband?' Thus addressed, that man of a tranquil self, spoke to her with a slight smile: 'O beautiful one! O sinless one! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch), or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an instant. From birth to the destruction of the body, action, good or bad, by act, mind or speech, does exist among (all) beings. While the paths (of action), in which the materials are visible, are destroyed by demons, I have perceived by means of the self the seat abiding in the self--(the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire, upholding (all) beings (as) the mover of the intellectual principle; (the seat) for which Brahman and others concentrating (their minds) worship that indestructible (principle), and for which learned men have their senses restrained, and their selves tranquil, and (observe) good vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It is not to be touched by the sense of touch, but is to be apprehended by the mind. It cannot be conquered by the eyes, and is entirely beyond the senses of hearing. It is devoid of smell, devoid of taste and touch, devoid of color and sound, and imperishable. (It is that) from which (this whole) expanse (of the universe) proceeds, and on which it rests. From this the Prâna, Apâna, Samâna, Vyâna, and Udâna also proceed, and into it they enter. Between the Samâna and the Vyâna, the Prâna and the Apâna moved. When that is asleep, the Samâna and Vyâna also are absorbed; and between the Prâna and the Apâna dwells the Udâna pervading (all). Therefore the Prâna and the Apâna do not forsake a sleeping person. That is called the Udâna, as the life-winds are controlled (by it). And therefore those who study the Brahman engage in penance of which I am the goal. In the interior, in the midst of all these (life-winds) which move about in the body and swallow up one another, blazes the Vaisvâna fire sevenfold. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the understanding, these are the seven tongues of the blaze of Vaisvânara. That which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, and also that which is to be thought of, and that which is to be understood, those are the seven (kinds of) fuel for me. That which smells, that which cats, that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests. And mark this always, O beautiful one! The learned sacrificers throwing (in) due (form) the seven offerings into the seven fires in seven ways, produce them in their wombs; (namely), that which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, that which is to be thought of, and also that which is to be understood. Earth, air, space, water, and light as the fifth, mind and understanding, these seven, indeed, are named wombs. All the qualities which stand as offerings are absorbed into the mouth of the fire; and having dwelt within that dwelling are born in their respective wombs. And in that very (principle), which is the generator of all entities, they remain absorbed during (the time of) deluge. From that is produced smell; from that is produced taste; from that is produced color; from that touch is produced; from that is produced sound; from that doubt is produced; from that is produced determination. This (is what) they know as the sevenfold production. In this very way was it comprehended by the ancients. Becoming perfected by the perfect sacrifice, they were perfectly filled with light.'

CHAPTER VI

The Brâhmana said: On this, too, they relate this ancient story. Learn now of what description is the institution of the ten sacrificial priests. The ear, the tongue, the nose, the two feet, the two hands, speech, the genital organ, and the anus, these, verity, are ten sacrificial priests, O beautiful one! Sound, touch, color, and taste, smell, words, action, motion, and the discharge of semen, urine, and excrement, these are the ten oblations. The quarters, wind, sun, moon, earth and fire, and Vishnu also, Indra, Prajâpati, and Mitra, these, O beautiful one! are the ten fires. The ten organs are the makers of the offering; the offerings are ten, O beautiful one! Objects of sense, verily, are the fuel; and they are offered up into the ten fires. The mind is the ladle; and the wealth is the pure, highest knowledge}. (Thus) we have heard, was the universe duly divided. And the mind, which is the instrument of knowledge, requires everything knowable (as its offering). The mind is within the body the upholder of the frame, and the knower is the upholder of the body. That upholder of the body is the Gârhapatya fire; from that another is produced, and the mind which is the Âhavanîya; and into this the offering is thrown. Then the lord of speech was produced; that (lord of speech) looks up to the mind. First, verily, are words produced; and the mind runs after them.

The Brâhmana's wife said:

How did speech come into existence first, and how did the mind come into existence afterwards, seeing that words are uttered (after they have been) thought over by the mind? By means of what experience does intelligence come to the mind, and (though) developed, does not comprehend? What verily obstructs it?

The Brâhmana said:

The Apâna becoming lord changes it into the state of the Apâna in consequence. That is called the movement of the mind, and hence the mind is in need (of it). But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings and spoke (to him thus), 'Say which of us is superior; destroy our doubts, O lord!' Thereupon the lord positively said to speech, 'Mind (is superior).' But speech thereupon said to him, 'I, verily, yield (you) your desires.'

The Brâhmana said:

Know, that (in) my (view), there are two minds, immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind. To that you are superior. But inasmuch, O beautiful one I as you came personally to speak to me (in the way you did), therefore, O Sarasvatî! you shall never speak after (hard) exhalations. The goddess speech, verily, dwelt always between the Prâna and Apâna. But, O noble one! going with the Apâna wind, though impelled, (in consequence of) being without the Prâna, she ran up to Prajâpati, saying, 'Be pleased, O venerable sir!' Then the Prâna appeared again nourishing speech. And therefore speech never speaks after (hard) exhalation. It is always noisy or noiseless. Of those two, the noiseless is superior to the noisy (speech). This excellent (speech), like a cow, yields milk, and speaking of the Brahman it always produces the eternal (emancipation). This cow-like speech, O you of a bright smile! is divine, with divine power. Observe the difference of (its) two subtle, flowing (forms).

The Brâhmana's wife said:

What did the goddess of speech say on that occasion in days of old, when, though (she was) impelled with a desire to speak, words could not be uttered?

The Brâhmana said:

The (speech) which is produced in the body by means of the Prâna, and which then goes into the Apâna, and then becoming assimilated with the Udâna leaves the body, and with the Vyâna envelopes all the quarters, then (finally) dwells in the Samâna. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable.

CHAPTER VII

The Brâhmana said:

On this, too, O beautiful one! they relate this ancient story, (which shows) of what description is the institution of the seven sacrificial priests. The nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, (which are) seven according to (their several) natures.

The Brâhmana's wife said:

How (is it) these do not perceive each other, dwelling (as they do) in a minute space? What are their natures, O venerable sir? Tell me this, O lord!

The Brâhmana said:

Not knowing the qualities (of anything) is ignorance (of it). Knowledge of the qualities is knowledge. And these never know the qualities of each other. The tongue, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend smells, the nose apprehends them. The nose, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the skin, the mind, and the understanding also, do not apprehend colors, the eye apprehends them. The nose, the tongue, and next the eye, the ear, the understanding, the mind likewise, do not apprehend (objects of) touch, the skin apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the understanding also, do not apprehend sounds, the ear apprehends them. The nose, the tongue, and the eye, the skin, the ear, and the understanding also, do not apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the skin, the ear, and the mind also, do not apprehend final determination, the understanding apprehends it. On this, too, they relate this ancient story,--a dialogue, O beautiful one! between the senses and the mind.

The mind said:

The nose smells not without me, the tongue does not perceive taste, the eye does not take in color, the skin does not become aware of any (object of) touch. Without me, the ear does not in any way hear sound. I am the eternal chief among all elements. Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects, even with the senses exerting themselves.

The senses said:

This would be true as you believe, if you, without us, enjoyed the enjoyments (derived from) our objects. If when we are extinct, (there is) pleasure and support of life, and if you enjoy enjoyments, then what you believe is true; or if when we are absorbed, and objects are standing, you enjoy objects according to their natures by the mere operation of the mind.

If again you think your power over our objects is constant, then take in colors by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of) touch by the understanding. For those who are powerful have no rules (to govern them); rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours objects shown by us, both past and future, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects of sense, (which is) like entering a house without a door, always meets death, on the exhaustion of the life-winds, as a fire which is kindled (is extinguished) on the exhaustion of fuel. Granted, that we have connections with our (respective) qualities, and granted that we have no perception of each other's qualities; still, without us, you have no perception, and so long no happiness can accrue to you.

CHAPTER VIII

The Brâhmana said:

On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prâna and the Apâna, and the Udâna, and also the Samâna and the Vyâna, are the five sacrificial priests.

The Brâhmana's wife said:

My former belief was that the sacrificial priests were seven by (their) nature. State how the great principle is that there are verily five sacrificial priests.

The Brâhmana said:

The wind prepared by the Prâna afterwards becomes the Apâna. The wind prepared in the Apâna then works as the Vyâna. The wind prepared by the Vyâna works as the Udâna. And the wind prepared in the Udâna is produced as Samâna. They formerly went to the grandsire, who was born first, and said to him, 'Tell us which is greatest among us. He shall be the greatest among us.'

Brahman said:

He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like.

The Prâna said:

When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!

The Brâhmana said:

Then the Prâna became extinct, and again moved about. Then the Samâna and Udâna also, O beautiful one! spoke these words, 'You do not pervade all this here as we do. You are not the greatest among us, O Prâna, because the Apâna is subject to you.' The Prâna again moved about, and the Apâna said to him.

The Apâna said:

When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!

The Brâhmana said:

Then the Vyâna and the Udâna addressed him who was speaking (thus): 'You are not the greatest, O Apâna! because the Prâna is subject to you.' Then the Apâna moved about, and the Vyâna spoke to him: 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct.

And on my moving about, they again move about. I am the greatest. See I am extinct!'

The Brâhmana said:

Then the Vyâna became extinct, and again moved about. And the Prâna and Apâna, and the Udâna, and the Samâna, spoke to him, 'You are not the greatest among us, O Vyâna! because the Samâna is subject to you.' The Vyâna moved about again, and the Samâna spoke again. 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!' Then the Samâna moved about, and the Udâna said to him: 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!' Then the Udâna became extinct, and again moved about. And the Prâna and Apâna, and the Samâna, and the Vyâna also, spoke to him: 'O Udâna! you are not the greatest. The Vyâna only is subject to you.'

The Brâhmana said:

Then Brahman, the lord of (all) creatures, said to them who were assembled together: You are all greatest, and not greatest. You are all possessed of one another's qualities. All are greatest in their own spheres, and all support one another. There is one unmoving (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only, (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.'

CHAPTER IX

The Brâhmana said:

On this, too, they relate this ancient story, a dialogue between Nârada and the sage Devamata.

Devamata said:

When a creature is about to be born, what comes into existence first, his Prâna, or Apâna, or Samâna, or Vyâna, or else Udâna?

Nârada said:

By whichever the creature is produced, that which is other than this first comes to him. And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely.

Devamata said:

By which (of the life-winds) is a creature produced? and which (of them) first comes to him? Explain to me also the pairs of the life-winds, which (move) upwards, or downwards, or transversely.

Nârada said:

Pleasure is produced from a mental operation, and (it) is also produced from a sound, (it) is also produced from taste, and (it) is also produced from color, and (it) is also produced from touch, and (it) is also produced from smell. This is the effect of the Udâna; the pleasure is produced from union. From desire the semen is produced; and from the semen is produced menstrual excretion. The semen and the blood are produced by the Samâna and the Vyâna in common. From the combination of the semen and the blood, the Prâna comes first into operation; and the semen being developed by the Prâna, the Apâna then comes into operation. The pair Prâna and Apâna go upwards and downwards, and the Samâna and Vyâna are called the pair (moving) transversely. It is the teaching of the Veda, that the fire verily is all the deities, and knowledge (of it) arises among Brâhmanas, being accompanied by intelligence. The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connection with it, in which the offering is thrown. Those who understand the sacrifice understand the Samâna and the Vyâna as the principal (offering). The Prâna and Apâna are portions of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. As to that which is distinct from these pairs, hear me speak about that. Day and night are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. The two--good and evil--:are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmanas. First, the Samâna and Vyâna, their function is performed: then, secondly, the Samâna comes into operation again. Then the Vâmadevya for tranquility, and tranquility is the eternal Brahman. This is the excellent seat of the Udâna as understood by Brâhmanas.

CHAPTER X

On this, too, they relate an ancient story (showing) of what nature is the institution of the Kâturhotra. The due performance of it in its entirety is now taught. Hear me, O good woman! state this wonderful mystery. The instrument, the action, the agent, and emancipation, these, indeed, O you of a (pure) heart! are the four Hotris by whom this universe is enveloped. Hear also the assignment of causes exhaustively. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, mind and understanding, these seven should be understood to be the causes of (the knowledge of) qualities. Smell, and taste, and color, sound, and touch as the fifth, the object of the mental operation and the object of the understanding, these seven are causes of action. He who smells, he who eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks, and he who understands, these seven should be understood to be the causes of the agents. These, being possessed of qualities, enjoy their own qualities, agreeable and disagreeable. And I am here devoid of qualities. Thus these seven are the causes of emancipation. And among the learned who understand (everything), the qualities which are in the position of the deities, each in its own place, always enjoy the offering according to prescribed rules. To him who is not learned, eating various (kinds of) food, the (feeling of this or that being) mine adheres. And cooking food for himself, he, through the (feeling of this or that being) mine, is ruined. The eating of that which should not be eaten, and drinking of intoxicating drinks also destroys him. He destroys the food, and destroying that food he is destroyed in return. The learned man, being (himself) a ruler, destroying this food again produces it. And not even a trifling obstacle arises to him from that food. Whatever is thought by the mind, whatever is spoken by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, and whatever is smelt by the nose, absorbing all these offerings from all sides, together with those (senses) which with the mind are six, my fire of (high) qualifications, shines dwelling within the body. My sacrifice of concentration of mind is in progress, the performance of which yields the fire of knowledge; the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind; and which is very beneficial on account of the abandonment of everything; the Brahman priest in which, is the counselor in all action; the Hotri priest, the self the Adhvaryu priest, (the self) whose hymn of praise is the offering; the Sastra of the Prasâstri, truth; and the Dakshinâ, final emancipation. On, this, too, Rik verses are recited by the men who understand Nârâyana--the god Nârâyana to whom they formerly offered animal (offerings). On that Sâman hymns, are sung, of which an illustration is stated. O modest one! understand that god Nârâyana, who is the self of everything.

CHAPTER XI

There is one director; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. There is one kinsman; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen, (and) the seven Rishis, O son of Prithâ! shine in heaven. There is one hearer; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an instructor, Sakra acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world. On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Prajâpati. The gods, and sages, and the snakes, and the demons, approaching Prajâpati, said (to him): 'Tell us the highest good.' To them who were inquiring about the highest good, the venerable one said, 'Om, the Brahman, in a single syllable.' Hearing that, they ran away in (various) directions. When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct. And he becomes a man of conduct according to his own desire, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmachârin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the Brahman. Such is this subtle life as a Brahmachârin understood by the wise. Understanding it they practiced it, being instructed by the Kshetrajña.

CHAPTER XII

The Brâhmana said:

I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly. And I have entered the great forest.

The Brâhmana's wife said:

Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest?

The Brâhmana said:

There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it. There is nothing smaller than that, there is nothing larger than that. There is nothing more subtle than that; there is no other happiness equal to, that. Entering it, the twice-born do not grieve, and do not exult. They are not afraid of anybody, and nobody is afraid of them. In that forest are seven large trees, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colors. That forest is filled with trees producing flowers and fruits of four colors. That forest is filled with trees producing flowers and fruits of three colors, and mixed. That forest is filled with trees producing flowers and fruits of two colors, and of beautiful colors. That forest is filled with trees producing flowers and fruits of one color, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colors. There is one fire here, connected with the Brahman, and having a good mind. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation. The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranquility, which depends on knowledge, which has contentment for its water, and which has the Kshetrajña within for the sun. The good who attain to that, have no fear afterwards. Its end cannot be perceived upwards or downwards or horizontally. There always dwell seven females there, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb all the higher delights of people, as inconstancy (absorbs) everything. In that same (principle) the seven perfect sages, together with their chiefs, the richest, abide, and again emerge from the same. Glory; brilliance, and greatness, enlightenment, victory, perfection, and power--these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman. And there is the confluence of the rivers in the secluded place for the sacrifice, whence those who are contented in their own selves repair to the divine grandsire himself. Those whose wishes are reduced, whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquility. And aspiring to that forest, they are born so as not to lose courage. Such, indeed, is this holy forest, as understood by Brâhmanas. And understanding it, they act (accordingly), being directed by the Kshetrajña.

CHAPTER XIII

The Brâhmana said:

I do not smell smells, I perceive no tastes, I see no color, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies. Nature desires objects which are liked; nature hates all (objects) which are hateful. Desire and hatred are born from nature as the upward and downward life-winds, after attaining to the bodies of living creatures. Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that (self), I am in no wise attached (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures, as there is no (taint) of a drop of water on lotuses. They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are performed, the net of enjoyments does not attach itself to it, as the net of the sun's rays does not attach itself to the sky. On this, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. Understand that, O glorious one! Seeing an animal being sprinkled at a sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu, censuring (the act) as destruction of life. The Adhvaryu answered him (saying), this goat will not be destroyed. (This) creature will obtain welfare, since the Vedic text is such. For that part of him which is of the earth will go to the earth; whatever in him is produced from water, that will enter water. His eye (will enter) the sun, (his) ear the quarters, and his life-winds likewise the sky. There is no offence on my part, adhering (as I do) to the scriptures.

The Ascetic said:

If you perceive (that) good (will) result upon his life being severed (from him), then the sacrifice is for the goat, what benefit (is it) to you? Let the brother, father, mother, and friend (of the goat) give you their consent; take him (to them) and consult (them), especially as he is dependent. You ought to inquire of those who can give their consent thus. After hearing their consent, (the matter) will be fit for consideration. The life-winds, too, of this goat have gone to their sources, and I think only his unmoving body remains. To those who wish to derive enjoyment from the slaughter (of a living creature), the unconscious body being comparable to fuel, that which is called an animal becomes the fuel. The teaching of the elders is, that refraining from slaughter (of living creatures) is (the duty) among all duties. We maintain that that action should be performed which involves no slaughter. (Our) proposition is no slaughter (of living creatures). If I spoke further, it would be possible to find fault with your proceedings in many ways. Always refraining from the slaughter of all beings is what we approve. We substantiate (this) from what is actually visible, we do not rely on what is not visible.

The Adhvaryu said:

You enjoy the earth's quality of fragrance, you drink watery juices, you see the colors of shining bodies, you touch the qualities of the air, you hear the sound produced in space, you think by the mind (on the objects of) mental operations. And all these entities, you believe, have life. You have not (then) abstained from taking life. You are (engaged) in the slaughter (of living creatures). There is no movement without slaughter (of living creatures). Or what do you think, O twice-born one?

The Ascetic said

The indestructible and the destructible, such is the double manifestation of the self. Of these the indestructible is the existent, the manifestation as an individual (entity) is called the destructible. The life-winds, the tongue, the mind, and (the quality of) goodness, together with (the quality of) passion, (these make up) the manifestations as individual entities. And to one who is free from these manifestations, who is free from the pairs of opposites, who is devoid of expectations, who is alike to all beings, who is free from (the thought that this or that is) mine, who has subdued his self, and who is released on all hands, there is no fear anywhere.

The Adhvaryu said:

O best of talented men! one should in this (world) dwell in company of good men only. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others.

The Brâhmana said:

With this explanation, the ascetic thereafter remained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brâhmanas understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetrajña.

CHAPTER XIV

The Brâhmana said:

On this, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between Kârtavîrya and the ocean. (There lived once) a king named Arjuna, a descendant of Kritavîrya, possessed of a thousand arms, who with his bow conquered the (whole) earth up to the ocean. Once on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, 'O brave man! do not throw arrows (on me). Say, what shall I do for you? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord!'

Arjuna said:

If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me.

The ocean said:

If, O king! you have heard of the great sage Jamadagni, his son is (the) proper (person) to show you due hospitality.

Then the king, full of great wrath, went away, and arriving at that hermitage approached Râma only. In company with his kinsmen, he did many (acts) disagreeable to Râma, and caused much trouble to the high-souled Râma. Then the power of Râma, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Râma, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Râma also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king. Then some of the Kshatriyas, often troubled by fear of the son of Jamadagni, entered mountains and inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not performing their prescribed duties through fear of him, became Vrishalas, owing to the disappearance of Brâhmanas. Thus the Dravidas, Âbhîras, Paundras, together with the Sâbaras, became Vrishalas, owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brâhmanas, were also destroyed by the son of Jamadagni. At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Râma, 'O Râma! O Râma! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kinsmen of Kshatriyas over and over again?' Then, too, his grandfathers, with Rikîka as their head, likewise said to the high-souled (Râma), 'Desist, O noble one!' But Râma, not forgiving his father's murder, said to those sages, 'You ought not to keep me back from this.'

The Pitris said:

O best of victors! you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you, being a Brâhmana, to slaughter these kings.

CHAPTER XV

 [Home]

The Pitris said:

On this, too, they relate an ancient story; hearing that (story), O best of the twice-born! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean,--having performed very difficult deeds,--he turned his mind to subtle (subjects). While he was sitting at the foot of a tree, O you of great intelligence! his thoughts, abandoning (those) great deeds, turned to subtle (questions).

Alarka said:

My mind is become (too) strong; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere. As by its unsteadiness, it wishes, to make all mortals perform action, I will cast very sharp-edged arrows at the mind.

The mind said:

These arrows, O Alarka! will not penetrate through me at all. They will, only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

Hearing that, he then spoke these words after consideration:--

Alarka said:

Smelling very many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose.

The nose said.

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

Hearing that, he then spoke these words after consideration:--

Alarka said:

Enjoying savory tastes, this (tongue) hankers after them only. Therefore I will cast sharp arrows at the tongue.

The tongue said:

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

Hearing that, he then spoke these words after consideration:--

Alarka said:

Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows.

The skin said:

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

Hearing that, he then said after consideration:--

Alarka said:

Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear.

The ear said:

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me.

Hearing that, he then said after consideration:--

Alarka said:

Seeing numerous colors, the eye hankers after them only. Therefore I will destroy the eye with sharp arrows.

The eye said:

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

Hearing that, he then said after consideration:--

Alarka said:

This (understanding) forms various determinations by its operation. Therefore I will cast sharp arrows at the understanding.

The understanding said:

These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.

The Brâhmana said:

Then Alarka even there employed himself in a fearful penance difficult to perform; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born! Alarka, the best of talented (men), could not arrive at anything better than concentration of mind. Then directing his mind to one point, he became steady, and applied himself to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, 'O! Alas! that we should have engaged in all external (matters); that being possessed of a desire for enjoyments, we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind.' Do you understand this too, O Râma! and do not kill Kshatriyas. Perform a fearful penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of Jamadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach.

CHAPTER XVI

The Brâhmana said:

There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy, these three are qualities appertaining to the quality of goodness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows, a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambarîsha, who had become tranquil (in mind). When vices were in the ascendant, and good (men) were oppressed, Ambarîsha, of great glory, forcibly possessed himself of the kingdom. He (then) restraining his own vices, and honoring good men, attained high perfection, and sang these verses: 'I have conquered most vices; destroyed all foes; but there is one, the greatest, vice which should be destroyed and which I have not destroyed--that (vice), being impelled by which, a creature does not attain freedom from desire, and being troubled by desire, understands (nothing) while running into ditches; (that vice), being impelled by which, a man even does what ought not to be done. That avarice--cut (it) off, cut (it) off with sharp swords. For from avarice is born desire; then anxiety comes into existence; and he who desires, mostly acquires qualities appertaining to the quality of passion. Obtaining those, he mostly acquires qualities appertaining to the quality of darkness. When the bodily frame is destroyed, he, owing to these qualities, is born again and again, and engages in action. And at the expiration of life, again with his body dismembered and scattered about, he meets death, and again birth. Therefore, properly perceiving this, and restraining avarice by courage, one should wish for sovereignty in the self. This is sovereignty; there is no other sovereignty here. The self properly understood is itself the sovereign.' Such were the verses sung with regard to the great sovereignty, by the glorious Ambarîsha, who destroyed the one (chief vice), avarice.

CHAPTER XVII

The Brâhmana said:

On this, too, they relate this ancient story (in the shape of) a dialogue, O you of a pure heart! between a Brâhmana and Janaka. King Janaka, by way of punishment, said to a Brâhmana who had fallen into some offence: 'You should not live within my dominions.' Thus spoken to, the Brâhmana then replied to that best of kings: 'Tell me, O king! how far (extend) the dominions which are subject to you. I wish, O Lord! to live in the dominions of another king, and, O master of the earth! I wish to do your bidding according to the Sâstras.' Thus spoken to by that glorious Brâhmana, the king then heaved frequent and warm sighs, and said nothing in reply. While that king of unbounded power was seated, engaged in meditation, a delusion suddenly came upon him, as the planet upon the sun. Then when the delusion had gone off, the king recovered himself, and after a short while spoke these words to the Brâhmana.

Janaka said:

Though this country, which is the kingdom of my father and grandfather, is subject (to me), I cannot find my domain, searching through the (whole) earth. When I did not find it on the earth, I looked for Mithilâ; when I did not find it in Mithilâ, I looked for my own offspring. When I did not find it among them, then came the delusion on me. Then on the expiration of the delusion, intelligence again came to me. Now I think that there is no domain (of mine), or that everything is my domain. Even this self is not mine, or the whole earth is mine. And as mine, so (is it) that of others too, I believe, O best of the twice-born! Live (here, therefore) while you desire, and enjoy while you live.

The Brâhmana said:

Tell me, what belief you have resorted to, by which, though this country, which is the kingdom of your father and grandfather, is subject to you, you have got rid of (the notion that this or that is) mine. What conviction have you adopted, by which verily you consider your whole domain as not (your) domain, or all as your domain?

Janaka said:

I understand (all) conditions here, in all affairs, to be terminable, hence I could not find anything that should be (called) mine. (Considering) whose this was, (I thought of) the Vedic text about anybody's property, (hence) I could not find by my intelligence anything that should be (called) mine. Resorting to this conviction, I have got rid of (the notion that this or that is) mine. Now hear the conviction, holding which, my domain (appears to me to be) everywhere. I do not desire for myself even smells existing in the nose. Therefore the earth being conquered is a ways subject to me. I do not desire for myself tastes even dwelling in the mouth. Therefore water being conquered is always subject to me. I do not desire for myself the color (or) light appertaining to the eye. Therefore light being conquered is always subject to me. I do not desire for myself the (feelings of touch) which exist in the skin. Therefore air being conquered is always subject to me. I do not desire for myself sounds even though existing in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me. Therefore the mind being conquered is always subject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitris, the Bhûtas, together with guests. Then the Brâhmana, smiling, again said to Janaka: 'Know me to be Dharma, come here today to learn (something) about you. You are the one person to turn this wheel, the nave of which is the Brahman, the spoke the understanding, and which does not turn back, and which is checked by the quality of goodness as its circumference.'

CHAPTER XVIII

The Brâhmana said:

O modest one! I do not move about in this world in the way which, according to your own understanding, you have guessed. I am a Brâhmana, I am emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the destroyer of them as fire is of wood. Sovereignty over the whole world, and even over heaven; that, or else this knowledge; (of these two) knowledge is my only wealth. This is the path of the Brâhmanas, by which those who understand that proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants. With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Âsramas, have their understanding full of tranquility, go to the single entity as rivers to the ocean. This path is traversed by the understanding, not by the body. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! You  (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self.

CHAPTER XIX

The Brâhmana's wife said:

This is not possible to be understood by one whose self is frivolous, or by one whose self is not refined; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds.

The Brâhmana said

Know that he who devotes himself to the Brahman is the (lower) Arani, the instructor is the upper Arani. Penance and sacred learning cause the attrition, and from that the fire of knowledge is produced.

The Brâhmana's wife said:

As to this symbol of the Brahman which is denominated the Kshetrajña, where, indeed, is (to be found) a description of it, by which it is capable of being comprehended?

The Brâhmana said:

He is without symbols, and also without qualities; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action and knowledge, by which that (entity), which has the symbols (useful) for knowledge attributed to it through ignorance, is perceived as by bees. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not. But the knowledge of the things beneficial to the self is produced in one who sees and hears. One should adopt as many of these things, (which are) means of direct perception, as may here be practicable--unperceived, and those whose form is perceived, in hundreds and in thousands, all of various descriptions. Then one reaches near that beyond which nothing exists.

The Deity said:

Then the mind of the Brâhmana's wife, after the destruction of the Kshetrajña, turned to that which is beyond (all) Kshetrajñas by means of a knowledge of the Kshetra.

Arjuna said:

Where, indeed, O Krishna! is that Brâhmana's wife, and where is that chief of Brâhmanas, by both of whom this perfection was attained? Tell me about them both, O undegraded one!

The Deity said:

Know my mind to be the Brâhmana, and know my understanding to be the Brâhmana's wife. And he, O Dhanañjaya! who has been spoken of as the Kshetrajña, is I myself.

CHAPTER XX

Arjuna said:

Be pleased to explain to me the Brahman which is the highest object of knowledge; for by your favor my mind is much interested in (these) subtle (subjects).

Vâsudeva said:

On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emancipation, between a preceptor and a pupil. A talented pupil, O terror of your foes! asked a Brâhmana preceptor of rigid vows, (when he was) seated, something about the highest good. 'I' (he said), 'whose goal is the highest good, am come to you (who are) venerable; I pray of you with (bowed) head, O Brâhmana! that you should explain to me what I ask.' The preceptor, O son of Prithâ! said to the pupil who spoke thus: 'I will explain to you everything, O twice-born one! on which you verily have any doubt.' Thus addressed by the preceptor, O best of the Kauravas! he who was devoted to the preceptor, put (his) questions with joined bands. Listen to that, O you of great intelligence!

The pupil said:

Whence am I, and whence are you? Explain that which is the highest truth. From what were the movable and immovable entities born? By what do entities live, and what is the limit of their life? What is truth, what penance, O Brâhmana? What are called the qualities by the good? And what paths are happy? What is pleasure, and what sin? These questions of mine, O venerable Brâhmana sage! O you of excellent vows! do you be pleased to explain correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety! I feel the highest curiosity (in this matter). You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all doubts. And we, likewise, are afraid of worldly life, and also desirous of final emancipation.

Vâsudeva said:

That talented preceptor, who preserved (all) vows, O son of Prithâ! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow, and who was a self-restrained ascetic and a Brahmachârin.

The preceptor said:

All this, which is connected with the knowledge of the Vedas and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation as the best penance. And he who understands determinately the true object of knowledge which is inexpugnable--the self abiding in all entities--and who can move about anywhere, is esteemed highest. The learned man who perceives the abiding together, and the severance also, and likewise unity and variety, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman; and cutting it with that excellent sword-knowledge-one attains immortality, and casts off birth and death. I will state to you today, O highly talented one! the true conclusion about the past, the present, the future, and so forth, and piety, desire, and wealth, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection. Formerly, the sages, Brihaspati, Bharadvâja, Gautama, and likewise Bhârgava, Vasishtha, and also Kâsyapa, and Visvâmitra, and Atri also, desiring knowledge, met each other, after having traveled over all paths, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Ângirasa, saw Brahman, from whom (all) sin has departed, in Brahman's mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: 'How should one perform good action? How is one released from sin? What paths are happy for us? What is truth and what vice? By what action are the two paths southern and northern obtained? (And what is) destruction and emancipation, the birth and death of entities?' What the grandsire said conformably to the scriptures, when thus spoken to by the sages, I will state to you. Listen (to that) O pupil!

Brahman said:

From the truth were the entities movable and immovable produced. They live by penance. Understand that, O you of excellent vows! By their own action they remain transcending their own source. For the truth joined with the qualities is invariably of five varieties. The Brahman is the truth; penance is the truth; Prajâpati also is truth; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brâhmanas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brâhmanas) who are restrained by one another, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people. I will speak of the four (branches of knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably traveled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmachârins; the second is that of householders; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyâtma. Light, space, sun, air, Indra, Prajâpati, one sees not these, while one does not attain to the Adhyâtma. I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of (all) entities. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self, the unperceived likewise, and likewise also egoism, the ten senses and the one (sense), and the five great elements, and the specific characteristics of the five elements, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities, and also all the deities, casting aside sin, and getting rid of all bonds, attains to all the spotless worlds.

CHAPTER XXI

Brahman said:

That unperceived (principle), all-pervading, everlasting, and immutable, which is in a state of equilibrium, should be understood (to become) the city of nine portals, consisting of three qualities, and five constituent principles, encircled by the, eleven, consisting of mind as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven. The three currents which are within this (city) support (it) again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and likewise serve one another, which depend on one another, and attend on one another, and are joined to one another. And the five constituent principles (are made up of) the three qualities. Goodness is the match of darkness, and passion is the match of goodness; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there prevails. Where passion is restrained, goodness there prevails. Darkness should be understood to consist in obscurity. It has three qualities, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive (acts). When it prevails, its characteristic, among all beings, appears to be production. Light, lightness, faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons; learn those accurately. Delusion, ignorance, want of liberality, indecision about actions, sleep, haughtiness, fear, avarice, grief, finding fault with good acts, want of memory, immaturity (of intellect), nihilism, violation of (the rules of) conduct, want of discrimination, blindness, behavior of the lowest quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforwardness, want of knowledge, sinful action, want of knowledge (of the subtle principle), stolidity, lassitude, want of self-restraint, going into inferior ways; all these qualities, O Brâhmanas! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities. Constant talk in disparagement of gods Brâhmanas and Vedas, want of liberality, vanity, delusion, anger, want of forgiveness likewise, and also animosity towards people, this is considered to be dark conduct. Whatever vain actions (there are), and whatever vain gifts, and vain eating, that is considered to be dark conduct. Reviling, and want of forgiveness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts. who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower hell; (or become) the immovable entities, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin. These dark, evil-conducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards, sink into darkness. I will now proceed to state their improvement and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who perform good acts. Resorting to a contrary (course of life), and growing old in (good) actions, they exert themselves, and through the ceremonies (performed for them) by benevolent Brâhmanas devoted to their own duties, they go upwards to the same world (as the Brâhmanas)--the heaven of the gods. Such is the Vedic text. Resorting to a contrary (course of life), and growing old in their own duties, they become men in this world whose nature is to return. Coming to a sinful womb, as Chândâlas, or deaf, or lisping men, they attain to higher and higher castes in order; going beyond the Sûdra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Darkness, delusion, the great delusion, the great obscurity called anger, and death the blinding obscurity; anger is called the great obscurity. I have now duly described to you, O Brâhmanas! this quality of darkness, in full and accurately with reference to its nature, and also its qualities, and also its source. Who, indeed, understands this properly; who, indeed, perceives this properly? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And darkness in its higher and lower (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities.

CHAPTER XXII

Brahman said:

O best (of men)! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty, toil, pleasure and pain, cold and heat, power, war, peace, argument, repining, endurance, strength, valor, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation, slaughter, bonds, affliction, buying and selling, touching other people's weak points, by cutting, breaking, piercing; fierceness and cruelty, vilifying, pointing out others' weaknesses, thinking of (this) world, harboring evil thoughts, animosity, abuse uttering falsehoods, bad gifts, doubt, boasting, censure, praise, laudation, prowess, defiance, attendance. (on another), obedience, service, harboring desire, management, policy, heedlessness, contumely, belongings, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulation, and actions with expectations, and the various acts of public charity the ceremony of Svâhâ, the ceremony of Svadhâ, the ceremony of Vashat, salutation, both officiating at sacrifices and imparting instruction, and also sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish 'this may be mine and that may be mine,' affection generated by the qualities, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women, devotion to dancing, and instrumental or vocal music, all these qualities, O Brâhmanas! are described as passionate. The men who meditate on past, present, and future entities in this world, who are always devoted to the triad--piety, wealth, and lust also--who acting under (the impulse of) desires exult or the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards. Born again and again in this world, they rejoice, and wish for the fruit appertaining to the life after death and that appertaining to this world also. They give and receive, and make Tarpana, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities.

CHAPTER XXIII

Brahman said:

Now I shall proceed to describe the third--the best--quality, beneficial to all creatures, and unblamable, the duty of the good, joy, pleasure, nobility, enlightenment and happiness also, absence of stinginess, absence of fear, contentment, faith, forgiveness, courage, harmlessness, equability, truth, straightforwardness, absence of wrath, absence of calumniation, purity, dexterity, valor. He who possesses the piety of concentration of mind, (holding) knowledge to be vain, (good) conduct vain, service vain, and labor vain, he attains the highest in the next world. Devoid of (the notion that this or that is) mine, devoid of egoism, devoid of expectations, equable everywhere, not full of desires, (to be) such is the eternal duty of the good. Confidence, modesty, forgiveness, liberality, purity, freedom from laziness, absence of cruelty, freedom from delusion, compassion to (all) creatures, absence of backbiting, joy, contentment, joviality, humility, good behavior, purity in all action for (acquiring) tranquility, righteous feelings, emancipation, indifference, life as a Brahmachârin, abandonment on all hands, freedom from (the notion that this or that is) mine, freedom from expectations, unbroken piety, (holding that) gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts vain, piety vain, penance vain. Those talented Brâhmanas in this world, whose conduct is of this description, who adhere to the quality of goodness, abiding in the seat of the Brahman, perceive (everything) aright. Getting rid of all sins, and free from grief, those talented men reach heaven, and create (various) bodies. The power of governing, self-restraint, minuteness, these those high-souled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. They are said to have their currents upwards, and to be gods, and of the quality of goodness; and having gone to heaven they verily change in various ways, by means of nature. They obtain and divide whatever they desire. Thus, O chiefs of the twice-born! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities of goodness have been specifically described, and the operation of the qualities has been accurately stated. The man who always understands these qualities, enjoys the qualities, but is not attached to the qualities.

CHAPTER XXIV

Brahman said:

The qualities cannot be explained altogether distinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another. There is no doubt of this, that as long as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, in union, and moving about collectively. For they act with cause or without cause, moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding, in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where passion is developed, abiding in those of the middle current, there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current, there darkness should be understood to be little, and passion likewise to be less. Goodness is the cause of the modifications in the senses, and the enlightener. For there is no other higher duty laid down than goodness. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; the men of the quality of darkness, being connected with the lowest quality, go down. The three qualities abide in the three castes thus: darkness in the Sûdra, passion in the Kshatriya, and the highest, goodness, in the Brâhmana. Even from afar, darkness, goodness, and passion also, are seen to have been together and moving about collectively. We have never heard of them (as existing) separately. Seeing the sun rising, evildoers are alarmed, and travelers, suffering trouble from the heat, feel the warmth. The sun is goodness developed, evil-doers likewise are darkness, and the heat to the travelers is said to be a property of passion. The light in the sun is goodness; the heat is the quality of passion; and its eclipse on the Parvan days must be understood to be of the quality of darkness. So in all shining bodies, there: exist three qualities. And they act by turns in the several places in several ways. Among immovable entities, darkness is in the form of their belonging to the lower species; the qualities of passion are variable; and the oleaginous property is of the quality of goodness. The day should be understood to be threefold, the night is stated to be threefold, and likewise months, half-months, years, seasons, and the conjunctions. Threefold are the gifts given, threefold the sacrifices performed, threefold are the worlds, threefold the gods, threefold the (departments of) knowledge, and threefold the path. The past, the present, and the future; piety, wealth, and lust; the Prâna, the Apâna, and the Udâna; these are the three qualities. And whatever there is in this world, all that is (made of) these three qualities. The three qualities--goodness, passion, and darkness also--are always acting unperceived. The creation of the qualities is eternal. Darkness, unperceived, holy, constant, unborn, womb, eternal, nature, change, destruction, Pradhâna, production and absorption, not developed, not small, unshaking, immovable, immutable, existent and also non-existent--all these, the unperceived, (consisting) of the three qualities, is said to be. These names should be learnt by men who ponder on matters relating to the self. He who understands correctly all the names of the unperceived, and the qualities, and its pure operations, he, freed from the body, understanding the truth about (all) distinctions, and being free from all misery, is released from all qualities.

CHAPTER XXV

Brahman said:

From the unperceived was first produced the great self of great intelligence, the source of all qualities; it is said to be the first creation. That great self is signified by these synonymous terms--the great self, intelligence, Brahma, Vishnu, Sambhu, the valiant, the understanding, means of knowledge, means of perception, and likewise cognition, courage, memory. Knowing that (great self), a learned Brâhmana comes not by delusion. It has hands and feet on all sides, it has eyes, heads, and faces on all sides; it stands pervading everything in the world. The being of great power is stationed in the heart of all. Minuteness, lightness, (the power of) obtaining (everything) (are his); he is the governor, the light, inexhaustible. Now people who comprehend the understanding, and who are always possessed of a good heart, who practice meditation, who are constant at concentration of mind, who are true to their promises, and whose senses are subdued, who are possessed of knowledge, who are not avaricious, who have subdued wrath, whose minds are clear, who are talented, who are devoid of (the thought that this or that is) mine, who are devoid of egoism, these being emancipated, attain greatness. And the talented man who understands that high and holy goal, the great self, he among all people comes not by delusion. The self-existent Vishnu is the Lord in the primary creations. And he who thus knows the lord lying in the cave, the transcendent, ancient being, of universal form, and golden, the highest goal of those possessed of understanding, that talented man, abides transcending the understanding.

CHAPTER XXVI

Brahman said:

That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) I, that is said to be the second creation. That egoism is stated to be the source of all entities, that from which the changes take place; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Prajâpati. It is a deity, the producer of the deities, and of the mind; it is the creator of the three worlds. That which feels thus--'I am all this'--is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By consciousness of self one enjoys the qualities; and thus that source of all entities, the producer of the entities, creates (them); and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.

CHAPTER XXVII

Brahman said:

From egoism, verily, were the five great elements born--earth, air, space, water, and light as the fifth. In these five great elements, in the operations of (perceiving) sound, touch, color, taste, and smell, creatures are deluded. When, at the termination of the destruction of the great elements, the final dissolution approaches, O talented one! a great danger for all living beings arises. Every entity is dissolved into that from which it is produced. They are born one from the other, and are dissolved in the reverse order. Then when every entity, movable or immovable, has been dissolved, the talented men who possess a (good) memory are not dissolved at all. Sound, touch, and likewise color, taste, and smell as the fifth; the operations (connected with these) have causes, and are inconstant, and their name is delusion. Caused by the production of avarice, not different from one another, and insignificant, connected with flesh and blood, and depending upon one another, excluded from the self, these are helpless and powerless. The Prâna and the Apâna, the Udâna, the Samâna, and the Vyâna also, these five winds are also joined to the inner self, and together with speech, mind, and understanding make the eight constituents of the universe. He whose skin, nose, ear, eye, tongue, and speech are restrained, and whose mind is pure, and understanding unswerving, and whose mind is never burnt by these eight fires, he attains to that holy Brahman than which nothing greater exists. And the eleven organs, which are stated as having been produced from egoism--these, O twice-born ones! I will describe specifically. The ear, the skin, the two eyes, the tongue, the nose also as the fifth, the two feet, the organ of excretion, and the organ of generation, the two hands, and speech as the tenth; such is the group of organs, the mind is the eleventh. This group one should subdue first, then the Brahman shines (before him). Five (of these) are called the organs of perception, and five the organs of action. The five beginning with the ear are truly said to be connected with knowledge. And all the rest are without distinction connected with action. The mind should be understood to be among both, and the understanding is the twelfth. Thus have been stated the eleven organs in order. Understanding these, learned men think they have accomplished (everything). I will now proceed to state all the various organs. Space is the first entity; as connected with the self it is called the ear; likewise as connected with objects (it is) sound; and the presiding deity there is the quarters. The second entity is air; it is known as the skin as connected with the self; as connected with objects (it is) the object of touch; and the presiding deity there is lightning. The third (entity) is said to be light; as connected with the self it is called the eye; next as connected with objects (it is) color; and the presiding deity there is the sun. The fourth (entity) should be understood to be water; as connected with the self it is called the tongue; as connected with objects it is taste; and the presiding deity there is Soma. The fifth entity is earth; as connected with the self it is the nose; as connected with objects likewise it is smell; and the presiding deity there is the wind. Thus are the five entities stated to be divided among the three. I will now proceed to state all the various organs.

As connected with the self, the feet are mentioned by Brâhmanas, who perceive the truth; as connected with objects it is motion; the presiding deity there is Vishnu. The Apâna wind, the motion of which is downward, as connected with the self, is called the organ of excretion; as connected with objects it is excretion; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings; as connected with objects it is the semen; and the presiding deity there is Prajâpati. Men who understand the Adhyâtma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities; as connected with objects it is the mental operation; the presiding deity there is the- moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness; the presiding deity there is Rudra. As connected with the self, they mention the understanding impelling the six senses; as connected with objects that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities--a fourth is not possible--land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs-such is the fourfold (mode of) birth of the group of living beings. Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat (where) the Brahman (is to be attained) should be understood to be twofold-penance and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study, for (every one) who is born. Such is the teaching of the ancients. He who duly understands this, becomes possessed of concentration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space is the first entity; as connected with the (individual) self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the (individual) self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is color; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vâyu. Thus have I accurately described to you the creation as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind. When everything is absorbed into the mind, the pleasures of (worldly) life are not esteemed. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that. Now I shall proceed to describe that discarding of all entities by (means) gentle and hard, which produces attachment to subtle (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities, which is free from attachment, in which one lives alone, which is uninterrupted, and which is full of the Brahman, is called happiness (dwelling) in one aggregate.

The learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs, and who is devoid of passion, and released from everything, is ever happy. Restraining objects of desire within the self, he becomes fit for assimilation with the Brahman, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate to all beings. The fire of the Adhyâtma is kindled in a sage by his abandoning the country, and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one's own heart, then being self-illumined, one attains to that which is subtler than (the most) subtle (thing), and than which there is nothing higher. It is settled, that the body in which the color is fire, the flowing (element) water, and the feeling of touch is air, the hideous holder of the mud is earth, and likewise the sound is space; which is pervaded by disease and sorrow; which is surrounded by the five currents; which is made up of the five elements; which has nine passages and two deities; which is full of passion; unfit to be seen; made up of three qualities and of three constituent elements; pleased with contacts; and full of delusion; this same (body), which is difficult to move in this mortal world, and which rests on the real (entity), is the very wheel of time which rotates in this world. It is a great ocean, fearful and unfathomable, and is named delusion. The world, together with the immortals, should cast it aside, curtail it, and restrain it. Desire, wrath, fear, avarice, treachery, and falsehood also, (all these), which are difficult to get rid of, the good do get rid of by restraint of the senses. And he who in this world has vanquished the three qualities and the five constituent elements, obtains the highest--the infinite-seat in heaven. Crossing the river of which the five senses are the lofty banks, the agitation of mind the mighty waters, and delusion the reservoir, one should vanquish both desire and wrath. Freed from all sins, he, then perceives that highest (principle), concentrating the mind within the mind, and seeing the self within the self. Understanding everything, he sees the self with the self in all entities as one, and also as various, changing from time to time. He can always perceive (numerous) bodies like a hundred lights from one light. He verily is Vishnu, and Mitra, and Varuna, Agni, and Prajâpati. He is the supporter, and the creator. He is the lord whose faces are in all directions. (In him) the great self--the heart of all beings--is resplendent. Him, all companies of Brâhmanas, and also gods, and demons, and Yakshas, and Pisâkas, and Pitris, and birds, and the bands of Rakshasas, and the bands of Bhûtas, and also all the great sages, ever extol.

CHAPTER XXVIII

 [Home]

Brahman said:

Among men the royal Kshatriya is the middle quality; among vehicles the elephant, and among denizens, of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among females a male. The Nyagrodha, the Jambu, the Pippala, and likewise the Sâlmali, the Sinsapâ, and the Meshasringa, and likewise the bamboo and willow; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Pâriyâtra, the Sahya, the Vindhya, the Trikûtavat, the Sveta, the Nîla, the Bhâsa, and the Koshthavat mountain, the Mahendra, the Guruskandha; and likewise the Mâlyavat mountain, these are the princes among mountains. Likewise the Maruts are (the princes) among the Ganas; the sun is the prince among the planets, and the moon among the Nakshatras; Yama is the prince among the Pitris, and the ocean among rivers; Varuna is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire is ever the lord of the elements, and Brihaspati of Brâhmanas; Soma is the lord of herbs, Vishnu is the chief among the strong; Tvashtri is the prince of the Rudras, and Siva is the ruler of (all) creatures; likewise, sacrifice of (all) initiatory ceremonies, and Maghavat likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma; Kubera (is lord) of all jewels, Purandara of (all) deities. Such is the highest creation among all entities. Prajâpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vishnu. The great Vishnu full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshasas; of gods, demons, and Nâgas. Among all those who are followed by (men) full of desires, (the chief) is the great goddess Mâhesvarî, who has beautiful eyes. She is called Pârvatî. Know the goddess Umâ to be the best and (most) holy of (all) females. Among women who are (a source of) happiness, likewise, the brilliant Apsaras (are chief). Kings desire piety; and Brâhmanas are the bridges of piety. Therefore a king should always endeavor to protect the twice-born. Those kings in whose dominions good men lie low, lose all their qualifications, and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. Non-destruction is the highest piety, and destruction is of the nature of impiety. Enlightenment is the characteristic of gods; action the characteristic of men; sound is the characteristic of space; (the sensation of) touch is the characteristic of air; color is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech refined into vowels and consonants; the characteristic of mind is thought. Likewise as to what is described here as understanding, a determination is here formed by (that) understanding about objects which have been thought over by the mind. And there is no doubt of this that determination is the characteristic of the understanding. The characteristic of mind is meditation; and the characteristic of a good man is (living) unperceived. The characteristic of devotion is action; and knowledge, the characteristic of renunciation. Therefore a man of understanding should practice renunciation, giving prominence to knowledge. The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension of the qualities. As to the smell of the earth, verily, that is comprehended by the nose; and the wind likewise residing in the nose is a pointed to the knowledge of smell. Taste, the essence of water, is always comprehended by the tongue. And the moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality of light is color, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of color. The (sensation of) touch, belonging to the air, is perceived by the skin, and the wind residing in the skin is always appointed to the knowledge of (the objects) of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness residing in the heart is appointed to the knowledge of mind. The understanding (is comprehended in the form of) determination, and the Mahat of knowledge. To (this) positive comprehension, the unperceived (is appointed), there is no doubt of that. The Kshetrajña, which is in its essence devoid of qualities and eternal, is not to be comprehended by any symbols. Therefore the characteristic of the Kshetrajña, which is void of symbols, is purely knowledge. The unperceived is stated to be the Kshetra in which the qualities are produced and absorbed. And I always see, know, and hear it, (though) concealed. The Purusha knows it, therefore is he called Kshetrajña. And the Kshetrajña likewise perceives all the operations of the qualities. The qualities created again and again, do not know themselves, being nonintelligent, to be created and tied down to a beginning, middle, and end. Only the Kshetrajña attains, no one, (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced) from the qualities. Hence a man who understands piety, abandoning qualities, and the creation, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrajña. One who is free from the pairs of opposites, free from the ceremony of salutations, and from the svâhâ ceremony, who is unmoving, and homeless, is the Kshetrajña, he is the Supreme Lord.

CHAPTER XXIX

Brahman said:

I will state truly all about that which has a beginning, middle, and end, and about the means for its comprehension, together with names and characteristics. It is stated that day was first and then night; that months have the bright first, the Nakshatras Sravana as the first (among them), and the seasons the winter as the first (among them). The earth is the source of smells, water of tastes, the light (of) the sun is the source of colors, the wind is stated to be the source of (the feelings of) touch; likewise space is the source of sound. These are the qualities of the elements. Now I shall proceed to state the highest and first of all entities. The sun is the first among shining bodies; fire is said to be the first of the elements; Sâvitrî of all branches of learning; Prajâpati of deities; the syllable Om of all the Vedas; and the Prâna life-wind, of all words; whatever is prescribed in this world, all that is called Sâvitrî. The Gâyatrî is the first among meters; among (sacrificial) animals, the goat is mentioned (as the first). Cows are the first among quadrupeds, and the twice-born among men. The Syena is first among birds; among sacrifices, the offering (into the fire) is the best; and among all reptiles, O best of the twice-born! the snake is the highest. Of all ages the Krita is the first, there is no doubt of that. Among all precious things, gold (is the first), and among vegetable (products) likewise the barley seed. Among all things to be eaten or swallowed food is the highest; and of all liquid substances which are to be drunk, water is the best. And among all immovable entities, without distinction, the Plaksha, the ever holy field of Brahman, is stated to be the first. I, too, (am the first) among all the patriarchs, there is no doubt of that. And the unthinkable, self-existent Vishnu is stated to be my own self. Of all mountains, the great Meru is stated to be the first-born. And among all quarters and sub-quarters, likewise, the eastern quarter is the first. Likewise the Gangâ going in three paths is stated to be the first-born among rivers. And likewise of all wells and reservoirs of water, the ocean is the first-born. And of all gods, Dânavas, Bhûtas, Pisâkas, snakes, and Rakshasas, and of men, Kinnaras, and Yakshas, Îsvara is the lord. The great Vishnu, who is full of the Brahman, and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders, that of householders (is the first), there is no doubt of that. The unperceived is the source of the worlds; and the same is also the end of everything. Days end with (the sun's) setting; the night ends with (the sun's) rising; the end of pleasure is ever grief; the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations; and life ends in death. All action ends in destruction; death is certain for whatever is born; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.

CHAPTER XXX

Brahman said:

The wheel of life moves on; a wheel of which the spoke is the understanding, of which the pole is the mind, of which the bonds are the group of the senses, of which the outer rim is the five great elements, of which the environment is home; which abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in space and time; the noise of which is trouble and toil, the rotations of which (constitute) day and night; which is encircled with cold and heat of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness, which is measured by months and half months, is ever-changing, which moves through (all) the worlds; the mud for which is penance and regulations, the mover of which is the force of the quality of passion; which is lit up by the great egoism, which is sustained by the qualities; the fastenings in which are vexations; which revolves in the midst of grief and destruction, which is full of actions and instruments of action, which is large, and which is extended by means of attachments, which is rendered unsteady by avarice and desire, which is produced by ignorance of various (matters) which is attended upon by fear and delusion, and which is the cause of the delusion of all beings, which moves towards joy and pleasure, which has desire and wrath as its appurtenances, which is made up of (the entities) beginning with the Mahat and ending with the gross elements, which is unchecked, the imperishable source (of all), the speed of which is like that of the mind, and which is (never) fatigued. This wheel of life, which is associated with the pairs of opposites, and which is devoid of consciousness, all the world, together with the immortals should cast away, abridge, and check. That man: among all creatures, who always accurately understands the movement and stoppage of the wheel of life is never deluded. (That) sage, released from all impressions, transcending all pairs of opposites, and released from all sins, attains the highest goal. The householder, and the Brahmachârin, the forester, and also the beggar, all these four orders are stated to have the order of householder for their basis. Whatever system of rules is prescribed in this world, to follow it is good; this has been celebrated from ancient times. He who has been first refined by ceremonies, and who has duly observed vows, being (born) in a caste of (high) qualifications, and who understands the Vedas, should return (from his preceptor's house). Always devoted to his own wife, behaving like good men, with his senses restrained, and full of faith, one should perform the five sacrifices in this world. The sage who eats what remains after (offerings) to deities and guests, who is devoted to Vedic rites, who duly performs sacrifices and gifts according to his means, who is not thoughtlessly active with the hand or foot, who is not thoughtlessly active with the eye, and who is not thoughtlessly active with his speech or any of his limbs, to such a one the (word) good applies. One should always have the sacred thread and a clean cloth, and be of pure vows, and self-restrained, and should always associate with good men, making gifts, and with one's external organs restrained; one should restrain one's lust and hunger, should be kind, should behave like the good, and keep a bamboo stick and a water-pot filled with water. One should learn and teach, should likewise perform sacrifices and officiate at others' sacrifices, and should give and receive gifts,--(thus) one should adopt the sixfold mode of life. Know that three (of these) duties are the means of livelihood for Brâhmanas, the two teaching and officiating at sacrifices, and also receiving untainted gifts. And as to the other remaining three duties, gift, study, and sacrifice, they are pious duties. With regard to those three duties, the sage who understands piety, who is self-restrained, kind, possessed of forgiveness, and equable to all creatures, should avoid heedlessness. The Brâhmana householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven.

CHAPTER XXXI

Brahman said:

Thus duly studying to the best of his power, in the way above stated, and likewise living as a Brahmachârin, one who is devoted to his own duty and learned, who is a sage with all his senses restrained, who applies himself to what is agreeable and beneficial to the preceptor, who is pure, and constant in veracity and piety, should, with the permission of the preceptor, take food without decrying it, should eat (the leavings) of sacrificial offerings, and alms, and should stand, sit, and take exercise (duly), should sacrifice twice to the fire after becoming clean and with a concentrated (mind), and should always bear a staff of the Bilva or Palâsa (wood). The clothing of the twice-born (man) should be of linen, or of cotton, or also a deerskin, or a cloth entirely (dyed with) reddish color. There should also be a girdle of muñga; he should have matted hair, and likewise always (carry) water (with him), and have his sacred thread, be engaged in sacred study, and free from avarice, and of rigid observances. (Such) a Brahmachârin, always making offerings likewise of pure water to satisfy the deities, being restrained in mind, is esteemed. One who is thus devoted, who is concentrated in mind, and continent, conquers heaven, and reaching the highest seat, does not return to birth. Refined by means of all ceremonies, and likewise living as a Brahmachârin, a sage who has renounced (all) should go out of towns and dwell in forests. Wearing a skin or the bark of a tree, he should bathe (every) morning and evening, and always living within the forest, should not enter a town again. He should honor guests, and should also give them shelter at (the proper) time, living on fruits and leaves, and roots and Syâmâka grain. He should without sloth feed on water, air, and all forest-products down to grass as they come, in order, in accordance with the (regulations at his) initiation. He should honor a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests (are satisfied) and with his speech restrained, having a mind free from envy, eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body, always dexterous, always in forests, and concentrated in mind,--a forester whose senses are subdued and who is thus devoted conquers the worlds. A householder, or a Brahmachârin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct. Offering safety to all beings, the sage should become free from all action, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire and feed on the alms (obtained) without asking and without trouble, and which have come spontaneously, in a place free from smoke and where people have already eaten. One who understands final emancipation should seek to obtain alms after the cleaning of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honored; for an ascetic should be averse from all earnings (accompanied) with honor. When eating, he should not taste any articles of food which have been eaten by others, or which are pungent, astringent, or bitter, and likewise no sweet juices. He should eat just enough for his livelihood-for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures; and when he goes about for alms, he should not go following after another. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night in a town; and in the rains, he may dwell in one place. He should move about the world like a worm, his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings. He should not make any accumulations; and should eschew dwelling with friends. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances--harmlessness, life as a Brahmachârin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting. He should always practice a sinless (mode of) conduct, not deceptive and not crooked; and free from attachment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood-for the support of life. And he should eat (only) what has been obtained with piety, and should not follow his own (mere) desire. He should not accept anything at all other than food and clothing. And he should accept as much as he eats and no more. He should not receive from others, nor should he ever give to others.

But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured (by anybody), as they come. One should not live by the occupation of an artisan, nor should one wish for gold. One should not hate, should not teach, and should be void of (all) belongings. One should eat what is consecrated by faith, and should avoid (all) controversies, should act without a purpose, should be free from attachment, and without fixed appointments with people. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assemblage of people. Rejecting all things, and being equable to all beings, moving and unmoving, one should become an ascetic with small belongings. One should not perturb any other (person), nor should one be perturbed by any other (person). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come, nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time. He should not defile anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tortoise (draws in) his limbs, and in whom the senses, mind, and understanding are absorbed, who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of svâhâ, and who is free from salutations, and who is free from (the thought that this or that is) mine, who is free from egoism, who is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled, who is free from expectations, who is free from attachments to any entity, and who is dependent on none, who is attached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities, absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of color, and also devoid of sound, which is to be understood, which is unattached, and which is also devoid of flesh, which is free from anxiety, imperishable, divine, and though dwelling in a house, always dwelling in all entities, they never die. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds, nor penance, nor valor; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols. Therefore the learned man who knows (the) property of being void of symbols, being devoted to pious conduct, and resorting to concealed piety should adopt the mode of life (necessary) for experience. Though undeluded, he should act in the manner of the deluded, not finding fault with piety. He should perform piety, behaving so that others would always disrespect him, and should not find fault with the ways of the good. That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and the five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise, by an accurate determination about the truth, after understanding all these, one attains heaven, being released from all bonds. One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point; and then, depending on none, he gets emancipation. Freed from all attachments, like the atmosphere dwelling in space, with his accumulations exhausted, and free from distress, he attains to the highest seat.

CHAPTER XXXII

Brahman said:

The ancients who perceived the established (truth) call renunciation penance; and the Brâhmanas dwelling in the seat of the Brahman understand knowledge to be concerned with the Brahman. The highest Brahman is very far off, and (the attainment of it) depends on Vedic knowledge; it is free from the pairs of opposites, devoid of qualities, everlasting, of unthinkable qualities, and supreme. The men of talent, who are pure, and whose minds are refined, transcending passion, and being untainted, perceive that supreme (principle) by means of knowledge and penance. Those who are constantly devoted to renunciation, and understand the Brahman and wish for the supreme, go to the happy path by penance. Penance is said to be a light; (correct) conduct is the means to piety; knowledge verily should be understood to be the highest, and renunciation the best penance. He who understands determinately the self which is unperturbed, which abides in all entities, and which is the essential element in knowledge, he is laid down (as being able) to move everywhere. The learned man who perceives, association and dissociation, and likewise unity and diversity, is released from misery. He who desires nothing, and despises nothing, becomes eligible, even dwelling in this world, for assimilation with the Brahman. He who knows the truth about the qualities of Pradhâna, and understands the Pradhâna of all entities, who is free from (the thought that this or that is) mine, and free from egoism, is emancipated, there is no doubt of that. One who is free from the pairs of opposites, free from the (ceremonies of) salutation, free from (the ceremony of) svadhâ, attains to that everlasting (principle) which is free from the pairs of opposites, and devoid of qualities, by tranquility only. Abandoning all action, whether agreeable or disagreeable, developed from the qualities, and abandoning both truth and falsehood, a creature is emancipated, there is no doubt of that. The great tree of Brahman is eternal; a tree which is produced from the unperceived as the seed, which consists of the understanding as its trunk, whose collection of boughs is the great egoism, the sprouts within which are the senses, the great branches of which are the great elements, and the side branches the objects of sense, which is always possessed of leaves, always possessed of flowers, in which agreeable and disagreeable fruits are always produced, and which is fed upon by all creatures. Cutting and piercing this (tree) with the sword of knowledge of the truth, and abandoning the bonds in the shape of attachment, which cause birth, death, and old age, a wise man who is free from (the thought that this or that is) mine, and who is devoid of egoism, is emancipated, there is no doubt of that. There are these two birds, (which are) unchanging, and which should also be known to be unintelligent. But as to that other who is above them, he is called intelligent. (When) the inner self, devoid of knowledge of nature, and (as it were) non-intelligent, understands that which is beyond nature, then understanding the Kshetra, and with an understanding comprehending all, and transcending the qualities he is released from all sins.

CHAPTER XXXIII

Brahman said:

Some (think of) the Brahman as a tree; some (think of) the Brahman as a great forest; and some (think of) the Brahman as unperceived; and some as transcendent and without misery; and they think all this to be produced from and absorbed into the unperceived. He who even for (the space of) a (single) exhalation, at the time of the termination (of life) becomes equable, attaining to the self, becomes fit for immortality. Restraining the self in the self, even for (the space of) a wink, he repairs to the inexhaustible acquisition of those who have knowledge, through the tranquility of the self. And restraining the life-winds again and again by control of the life-winds, of ten or twelve (modes), (he repairs to) that which is beyond the twenty-four. Thus having first a tranquil self, be obtains whatever he desires. When the quality of goodness predominates in the unperceived, that fits one for immortality. The men of knowledge extol nothing else beyond goodness. By inference we understand the (attainment to the) being to depend on goodness. It is not possible otherwise to attain to that being, O best of the twice-born! Forgiveness, courage, harmlessness, equability, truth, straightforwardness, knowledge, abandonment, and also renunciation are laid down as (constituting) conduct of the quality of goodness. By this very inference the wise verily believe in the Being and nature as one, there is no doubt of that. Some learned. men, who are devoted to knowledge, assert the unity of the Kshetrajña and nature. But that is not correct. That they are always distinct (from one another) is also (said) without (due) consideration. Distinction and also association should be accurately understood. Unity and diversity are likewise laid down. Such is the doctrine of the learned. Between the gnat and the udumbara there is observed unity and diversity also. As a fish is in water distinct (from it), such is their relation; (such is) the relation of the drops of water with the leaf of the lotus.

The preceptor said:

Then those Brâhmanas, who were the best of sages, having again felt doubts, interrogated the grandsire of the people who spoke to them thus.

CHAPTER XXXIV

The sages said:

Which (form of) piety is deemed to be the most worthy of being performed? We observe the various modes of piety to be as it were contradictory. Some say (it remains) after the body (is destroyed); some say that is not so. Some (say) everything is doubtful; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not. Some (say it is) of one form or twofold, and others (that it is) mixed. Some Brâhmanas, too, who know the Brahman and perceive the truth, believe it to be one; others distinct; and others again (that it is) manifold. Some say both time and space (exist), and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing; some for the omission of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and others tranquility. Some extol final emancipation; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory; and others say that is not so. Some are devoted to goodness; some are in the midst of doubts; some are for pleasure, and some for pain. Some people (say) meditation, other Brâhmanas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation; and those who ponder on the element, nature. Some extol everything, and others nothing.

And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is distracted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connection between the Kshetrajña and nature. Thus addressed by those Brâhmanas, the venerable, holy, and talented creator of worlds told them accurately (what they asked).

CHAPTER XXXV

Brahman said:

Well then, I will declare to you what you ask of me, O best (of men)! Learn what a preceptor told a pupil who went to him. Hearing it all, deliberate on it properly. Non-destruction of all creatures, that is deemed to be the greatest duty. This is the highest seat, free from vexation and holy in character. The ancients who perceived the established (truth) call knowledge the highest happiness. Therefore by pure knowledge one is released from all sins. And those who are constantly engaged in destruction, and who are infidels in their conduct, and who entertain avarice and delusion, go verily to hell. Those who without sloth perform actions with expectations, rejoice in this world, being born again and again. But those wise and talented men, who perform actions with faith, free from any connection with expectations, perceive correctly. Now I will proceed to, state how the association and dissociation of Kshetrajña and nature (take place). Learn that, O best (of men)! The relation here is said to be that between the object and subject. The subject is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara. Nature which is non-intelligent knows nothing, though it is the object of enjoyment. Who enjoys and what is enjoyed is learnt from the Sâstras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities; the Kshetrajña is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike, and is connected with (all) knowledge; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf. It is established that nature is the property of the being. And the relation of the two is like that of matter and the maker. As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature. While there is oil and wick, the light shines; but the flame is extinguished when the oil and wick are exhausted. Thus nature is perceived; the being is laid down (as being) unperceived. Understand this, O Brâhmanas! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness. As a man traveling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action the fruit is or is not produced. For a man to see within (his) self what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before, while (another) goes by the same way in a carriage drawn by horses, and going swiftly, such is the progress of the men of understanding. Having climbed up a mountain one should not look at the surface of the earth. One sees a man traveling in a chariot, and void of intelligence, afflicted by reason of the chariot. As far as there is a carriage-path, he goes in the carriage; where the carriage-path stops, a learned man goes on abandoning the carriage. So travels the talented man, who understands the procedure respecting (knowledge of the) truth and devotion, and who knows about the qualities, comprehending the gradations one above the other. As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing aside the boat, and devoid of (the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects. And as action is performed in this world, so does it result to them. That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of color, touch, or sound, that is called the Pradhâna. Now that Pradhâna is unperceived; a development of the unperceived is the Mahat; and a development of the Pradhâna (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements; and of the elements respectively, objects of sense are verily stated to be the development. The unperceived is of the nature of seed, and also productive in its essence. And we have heard that the great self is of the nature of seed and a product. Egoism is of the nature of seed and a product also again and again. And the five great elements are verily of the nature of seed and products. The objects of the five elements are of the nature of seed, but they do not yield products. Learn about their properties. Now space has one quality, air is said to have two qualities; it is said that light has three qualities; and water, too, is of four qualities; and earth, abounding with movables and immovables, the divine source of all entities, full of examples of agreeable and disagreeable (things), should be understood to be of five qualities. Sound, touch, color likewise, taste, and smell as the fifth--these, O best of the twice-born! should be understood to be the five qualities of earth. Smell always belongs to the earth; and smell is stated to be (of) numerous descriptions. I will state at length the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise, diffusive and compact also, soft, and rough, and clear also,--thus should smell, which belongs to the earth, be understood to be of ten descriptions. Sound, touch, and color likewise, and taste, are stated to be the qualities of water. I will now give (some) information about taste. Taste is stated to be of numerous descriptions. Sweet, sour, bitter, sharp, astringent, and saltish likewise-thus are the forms of taste, which is a development of water, said to be of six descriptions. Sound, touch, and likewise color; thus is light said to have three qualities. The quality of light is color, and color is stated to be of numerous descriptions. White, black, red likewise, green, yellow, and grey likewise, short long, narrow, broad, square, and circular-thus is the color of light said to be of twelve forms. It should be understood by aged Brâhmanas, who speak the truth, and are conversant with piety. Sound and touch also should be understood; air is said to have (these) two qualities. And touch is the quality of air, and touch is stated to be of numerous descriptions. Rough, cold and hot likewise, tender and clear also, hard, glutinous, smooth, slippery, hurtful, and soft--thus the quality of air is properly said by Brâhmanas who have reached perfection, who are conversant with piety and perceive the truth, to be of twelve descriptions. Now space has one quality, and that is stated to be sound only. I will speak at length of the numerous qualities of sound. Shadga, Rishabha, together with Gândhâra, Madhyama, and likewise Pañkama, and beyond these should be understood to be Nishâda and Dhaivata likewise; agreeable and disagreeable sound also, compact, and of (many) ingredients. Thus sound, which is produced in space, should be understood to be of ten descriptions. Space is the highest element, egoism is above that; above egoism is understanding, and above that understanding is the self; above that is the unperceived, and above the unperceived is the being. One who knows which is superior and inferior among entities, and who knows the proper procedure in all actions, and who identifies himself with every being, repairs to the imperishable self.

CHAPTER XXXVI

Brahman said:

Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth, the mind itself is the individual self. The mind always presides over the great elements. The understanding proclaims its power, and it is called the Kshetrajña. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetrajña. That individual self, mounting the chariot to which big horses are yoked, and in which the understanding is the drag, drives about on all sides the great chariot which is pervaded by the Brahman, has the group of the senses yoked (to it), has the mind for a charioteer, and the understanding for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities. This forest of the Brahman begins with the unperceived, and ends with the gross objects; and includes movables and immovables, receives light from the radiance of the sun and moon, is adorned with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters; it is (the means of) subsistence for all entities, and it is the goal of all living creatures. In this the Kshetrajña always moves about. Whatever entities (there are) in this world, movable or immovable, they are the very first to be dissolved; and next the developments produced from the elements; and (after) these developments, all the elements. Such is the upward gradation among entities. Gods, men, Gandharvas, Pisâkas, Asuras, Râkshasas, all have been created by nature, not by actions, nor by a cause. These Brâhmanas, the creators of the world, are born here again and again. And whatever is produced from them is dissolved in due time in those very five great elements, like billows in the ocean. The great elements are in every way (beyond) the elements that make up the world. And he who is released, even from those five elements, goes to the highest goal. The Lord Prajâpati created all this by the mind only. And in the same manner the sages attained the godhead by means of penance. And in like manner, those who have achieved perfection, who have acquired concentration by a course of penance, and who likewise feed on fruits and roots, perceive the triple world here by penance. Medicines, and herbs, and the various sciences are all acquired by means of penance alone. For all acquisition has penance for its root. Whatever is difficult to obtain, difficult to learn, difficult to vanquish, and difficult to pass through; all that can be accomplished by penance, for penance is difficult to overcome. One who drinks spirituous liquors, one who kills a Brâhmana, one who steals, one who destroys an embryo, one who violates the bed of his preceptor, is released from, that sin only by penance well performed. (Those) men, Pitris, gods, (sacrificial) animals, beasts and birds, and all other creatures movable or immovable, (who are) constantly devoted to penance, always reach perfection by penance. And in like manner the noble(-minded) gods went to heaven. Those who without sloth perform actions with expectations, and being full of egoism, they go near Prajâpati. Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attaining concentration (of mind) on contemplation, and having their minds always tranquil, enter into the unperceived accumulation of happiness. Those who are free from (all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation, enter the highest world of the great, which is the unperceived. Born from that same unperceived (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood to be the Kshetrajña. He who understands him understands the Vedas. Withdrawing from the mind the objects of mental operations, a sage should sit down self-restrained. (He) necessarily (becomes) that on which his mind (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects is stated to be of the nature of ignorance. But (you should) learn that whose nature is devoid of qualities. Two syllables are death; three syllables the eternal Brahman. Mine is death, and not mine is the eternal. Some men of dull understandings extol action. But as to the high-souled ancients they do not extol action. By action a creature is born with a body and made up of the sixteen. Knowledge brings forth the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of knowledge, not full of action. The self-restrained man who thus understands the immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies not. He who thus understands the self to which there is nothing prior, which is uncreated, changeless, unmoving, which is incomprehensible (even) to those who feed on nectar, he certainly becomes immortal and not to be restrained, in consequence of these means.

Expelling all impressions, and restraining the self in the Self, he understands that holy Brahman, than which nothing greater exists. And when the understanding is clear, he attains tranquility. And the nature of tranquility is as when one sees a dream. This is the goal of those emancipated ones who are intent on knowledge. And they see all the movements which are produced by development. This is the goal of those who are indifferent (to the world). This is the eternal piety. This is what is acquired by men of knowledge. This is the uncensored (mode of) conduct. This goal can be reached by one who is alike to all beings, who is without attachment, who is without expectations, and who looks alike on everything. I have now declared everything to you, O best of Brâhmana, sages! Act thus forthwith; then you will acquire perfection.

The preceptor said:

Thus instructed by the preceptor Brahman, those high-souled sages acted accordingly, and then attained to the worlds. Do you, too, O noble person, of pure self! duly act according to the words of Brahman which I have stated. Then will you attain perfection.

Vâsudeva, said:

That pupil thus instructed in the highest piety by the preceptor, did everything (accordingly), O son of Kuntî! and then attained final emancipation. And the pupil, having done all he should have done, attained to that seat, O supporter of the family of the Kauravas! going to which one grieves not.

Arjuna said:

Who, indeed, was that Brâhmana, O Krishna! and who the pupil, O Janârdana! If this verily, is fit to be heard by me, O Lord! then tell it me.

Vâsudeva said:

I am the preceptor, O you of mighty arms! And know the mind to be my pupil. And, O Dhanañjaya! I have related this mystery to you out of love for you. If you have love for me, O supporter of the family of the Kauravas! then having heard this (instruction) relating to the self, always duly act (according to it). Then when this piety is duly practiced, you will attain the absolute final emancipation, getting rid of all sins. It was this same thing I stated to you before when the time for battle had come, O you of mighty arms! Therefore fix your mind on this. And now, O chief of the descendants of Bharata! it is long since I saw the lord my father. I wish to see him, with your consent, O Phâlguna!

Vaisampâyana said:

When Krishna spoke these words, Dhanañjaya replied (saying), 'O Krishna! let us verily go today to the city of Gagasa. Be pleased, O you who understand piety! to see there king Yudhishthira, who is of a devout heart, and after taking leave of him to go to your own city.

Uddhava or Hansa Gita:

http://oaks.nvg.org/uddhgita.html

Chapter 1

We praise you,
Your inscrutable divine prowess has brought forth this universe.
Blessed is he who contemplates. His soul melts in joy . . .

Those who seek union, worship your feet.
Lord, deliver us.
Your feet cover the whole universe.
May your feet give that which is good [and not step on me].

This universe has its being in you.
You are the ruler of the undifferentiated and the intelligence of all intelligence.
You are indeed the supreme.

After listening to these song praises, Krishna said,

"I have determined to leave the earth. My kingdom is established."

He also saw it best to have all his descendants killed first. His established kingdom was destroyed at the same time.

Chapter 2

Krishna's disciple Uddhava stood nearby and heard all this. Then, finding Sri Krishna alone, he drew near and addressed him:

Uddhava:

Can we live apart from our very Self?

Krishna:

The perceived world is a projection of consciousness. It is transitory.

When you have gained knowledge and wisdom you can feel unity with all embodied beings.

When you know the Self and find delight in the Self, then you are free [as they say].

Uddhava:

Teach me.

Krishna:

Your Self is your true teacher.

By the Self alone is realised the highest good.

I exist in all beings, but the human heart is my favorite dwelling place.

Chapter 3

Krishna goes on:
Seeing a wise young Avadhuta wandering about fearlessly, Yadu said to him, "How did you attain your vast wisdom, which enables you to roam, free from care like a child? You do not make the least exertion for your own good! You remain untouched by the heat of lust and greed. Tell me how you find delight in your Self."

The noble Brahmin replied: "Hear who are my teachers: the earth, air, ether, water, fire, the moon, the sun, the pigeon, the python, the sea, the moth, the elephant, the bee, the honey- gatherer, the deer, the fish, the courtesan Pingala, the osprey, the child, the maiden, the arrow- maker, the snake, the spider, and a particular insect known as Vramara-kita. These are the twenty- four teachers I have learnt great lessons from and have gathered my wisdom from.

Never should a man of steady wisdom swerve from truth nor lose his poise.

A truly wise man remains quiet, steady, having realized his unity with Brahman.

He purifies all who revere him and who seek his company.

Birth and death belong to the bodies but not to the Self.

Changes such as birth and death pertain to the body and affect not the Atman.

The miserable man who has no poise, is tossed up and down by the currents of life, and through attachments comes to grief.

The wise man remains calm and unchanged.

One who is lustful is caught in a trap.

Like the bee, gathering honey from different flowers, the wise man accepts the essence of different Scriptures.

The wise man should never listen to sensual music.

The courtesan Pingala stood as usual at her door to conduct any chance lover to the trysting place. She fondly hoped that some rich man would come and lavish money on her. Finally, long past midnight, tired and impatient, she felt within herself a deep disgust; a clear light shone into her heart, and she saw her own folly, "I have-been a fool to expect happiness from men. Like a fool I courted man, who can never satisfy my desires, but who causes misery, fear, disease. In vain have I sought wealth and pleasure by selling my body to men, who are themselves greedy slaves to lust. The unchangeable reality alone delights the heart. He is the very Self in all living beings."

"Having gained this true discrimination, Pingala gave up all vain hopes and attained tranquillity.

Take delight in the contemplation of the Self.

The wise man is happy and free from care, like a little child - but unlike the child is happy through knowledge.

Where many dwell in one place, there is noise and quarrelling, and there may be harmful gossip.

Tranquillity comes to a heart which is no longer stirred by desires.

The sage makes little or no show of speaking words which are beneficial.

This body in time withers and falls away.

One can learn the Truth from many teachers.

Chapter 4

Krishna:

The sense-perceived world is as unfruitful as revery.

Practice the primary virtues, such as doing no injury, truthfulness, non-covetousness, chastity; form regular habits of cleanliness, study, contentment; and devotion to Guru - serve a Guru who has become one with me.

Use your intelligence in eagerly seeking the Truth. Be free from envy.

Be not attached to your wife, or your children, or your house, or your possessions.

Know your Self as pure, free, divine, absolute.

Uddhava:

Pray tell me how one may become free. How may a free soul be distinguished from one in bondage? How does one who is free live and act? How is it possible that the soul, eternally free, should become bound?"

Chapter 5

Krishna:

My maya has within itself the power to bind as well as the power to liberate. The latter, Vidya maya, banishes ignorance; and then the soul knows itself to be free.

There are two birds of beautiful, golden plumage. They look alike and are inseparable companions. And they have built their nests, of their free will, on the same tree. One of them eats the sweet and bitter fruits of the tree, yet the other, which does not taste of its fruits at all, is greater in strength and glory. For it knows the Self.

The wise man looks upon himself as the unchangeable reality. He remains pure and unaffected, like the clear sky above. He delight in the blissful Self.

Sources of misery: a cow that no longer yields milk, an unfaithful wife, physical slavery to another, a wicked son, wealth in the hands of the undeserving, and words which do not express solid truth.

Unsullied by desires, enlightened himself, a sage can convey the Truth to others.

Trumpet not your own good deeds. Shun hankering for name or fame.

Give knowers of Truth hospitality and service.

Chapter 6

Krishna:

Repetition of the sacred mantrams and righteous conduct are aids to spiritual unfoldment; and so is being in the company of the holy.

This whole universe exists in me and is an expression of my divine power. I am One without a second.

Some happiness and misery are fruits on the tree of transmigration. Though seemingly solid and eternal, in the light of the transcendent Self, it is gone.

People with discrimination feed on happiness.

Steady and watchful, with your axe of knowledge sharpened, cut down the tree of transmigration [by adequate meditation], and attain to freedom.

Chapter 7

Krishna:

The three gunas - sattwa, rajas, and tamas - belong to the mind only. Rise above the gunas and know the Self.

The ignorant man has not the peace and tranquillity which arise from knowing the Self. He dwells on thoughts of sense pleasure and becomes attached to the senses.

The man of discrimination, even though moved by desires, hardly yields to their influence.

Sanaka and other spiritual sons of Brahma approached their father so as to learn the profound secret of yoga, and asked him, "How can one, seeking liberation, free himself from the clutches of attachment?" To this question Brahma found no answer.

A swan appeared before them and said, "Your inquiry is useless; for there is but one Self. Your inquiry is meaningless. See the one Self. The Self alone is real, and the eternal witness. Focus on the heart. Experience divine bliss, a facet to your true Self, and realise the Truth; this is the profound secret and the supreme goal."

Chapter 8

Krishna:

Different temperaments and natures understand differently.

Work towards the highest good - the joy-Self - by such as truthfulness, gifts, and moral.

The universe is of bliss and saving grace too.

Self, a friend of the devotee, is attainable."

He who loves, tears of joy flow from his eyes; his heart melts, and he sometimes laughs or dances; such a devotee is a purifying influence.

Blessed are the pure in mind, for to them is given the wisdom of God.

Avoid the society of the lustful.

Uddhava:

Please teach me how to meditate.

Krishna:

Sitting in an easy posture, with the body erect, place your hands on your lap and . . . practice pranayama. While practicing pranayama, meditate on the sacred word OM.

Imagine a lotus within the heart, its petals pointing downward, and, as as you meditate, the petals turn upward. Then see at the heart a sun, moon, and fire.

Behold within the fire the benign form of your preferred god or goddess, your Ishtam. Meditate on that one for a while.

Before undertaking pranayama and meditation, learn the processes in detail so as to do nothing wrong or harmful to yourself. It pays to get "professional" somehow.

Chapter 9

Krishna:

Various occult powers come to the yogi while focusing intently. These include the power of getting everything one wishes, to read minds, and the power of clairvoyance. There are many more.

Chapter 10

Uddhava: You dwell as the innermost Self of all. All that is you see.

Krishna:

I am the Self in all beings, their friend and benefactor. I am the All.

I am the life-principle of the living.

I am Brahma, the teacher of the Vedas.

Of all luminaries I am the sun, and of grain I am barley.

I am the study of the Vedas.

Of devotees I am yourself.

Of gems I am the sapphire. I am the lotus bud, kusa grass, and clarified butter.

I am the supreme Brahman. Nothing whatever exists without me or beyond me.

I am revealed in those who are pure in heart.

Control yourself by your Self, the fullness of life.

Chapter 11

Krishna:

In the beginning, all men were equally endowed with knowledge, all were born knowers of Truth. In that primeval age, OM was the Veda; and charity and truthfulness were of duty. It was peoples' pleasure to meditate constantly on the absolute.

Later there came a division of men into classes: persons were differentiated by their varied temperaments and by their specialized duties.

A student should never consciously depart from continence. He should silently meditate and look on his guru as embodied divinity. The student is to please him, and by sound straightforwardness too.

After completing the life of the student, one may enter on either the family life, the hermit's life, or the monk's life.

One wishing to lead the life of a householder should marry a pure girl, and keep in mind that the ideal good is not enjoyment but attainment of knowledge in this life and of everlasting happiness hereafter.

After living a householder's life, it fits to enter into the life of retirement.

Who speaks noble truths, observes restraint of speech.

Who knows the one reality, loves me for the sake of love.

A free soul is above most rules of conduct and beyond all orders of life. Wise, he is childlike. He wanders about as one who knows nothing.

The one existence is seen as many beings.

Gaining self-control, approach the knower of Truth humbly and inquire into the truth that leads to oneness with Brahman. Serve your teacher with care.

Religion is not in the garb of a monk, nor in external forms.

The duties of a hermit consist of practicing austerities and learning discrimination.

Chapter 12

Krishna:

I am the goal of the wise man, and I am the way. There is nothing dearer to him than I.

He who is endowed with knowledge and realization, has attained my supreme abode. He knows me, therefore is he dear.

Nothing is more purifying than sound knowledge. May your knowledge be of your Self.

You should know your Self.

I consider him wise who sees the one Self.

Absolute existence, the abiding reality, remains.

Now I shall tell you of the philosophy of love.

The practices of yama and niyama,, if rightly followed, can bring spiritual unfoldment.

Patience is bearing the burden of life cheerfully.

To know the Truth is to see the oneness of the Self with God.

The greatest gift is the gift of knowledge.

Chapter 13

Krishna:

Work one must, till the heart has become tranquil and free from desires.

In the pure heart arise true wisdom.

Blessed is human birth, for true wisdom and pure love may be attained by man. Rare indeed is this human birth.

The human body is like a boat: The first and foremost use of it is to carry us across the ocean of life and death to the shore of Immortality.

Practice holding your mind steady in meditation on the Atman, the divine Self. And keep watching the thoughts that pass through the mind.

Meditation is also a way of atonement.

Reach your Self by going beyond the plane of intellect into bliss and the like.

Chapter 14

Krishna:

To achieve purity of heart: cleanliness, austerities, compassion; and appropriate duties of life.

When a man loses the sense of right and wrong, he easily misses the purpose of life, knowing neither himself nor the supreme Self, and knows not what he does.

Chapter 15

Krishna:

Doubts vanish when one attains tranquillity by realizing the heart of Truth.

The Atman is the indwelling Self in man, the reality in him.

At the moment of death the sum of all the experiences of life on earth comes to the surface of the mind - stored impressions of past deeds. Later there arises before man's mind the vision of his life to come, a vision regulated by his impressions of his past deeds.

After his next birth he no longer remembers his past life.

Conception, embryonic state, birth, childhood, boyhood, youth, middle age, and death - these are different states of the body and do not affect the real entity.

The Atman is the eternal witness.

Miseries, though belonging to the world of dreams, are of a certainty painful.

Learn to meditate on the Atman and maintain your equanimity.

You must strive to free yourself from evil and ignorance.

Chapter 16

Krishna:

Someone used to hoard his money and never used it for any good. Suddenly he lost all his hoarded wealth, and saw: "I have vainly wasted my life in a mad quest for riches. Greed hardly ceases with the possession of wealth.

"Dissension and too low indulgences are said to be among outcomes of wealth.

"The strength and energy that are wasted by the ignorant in search of vain and unrewarding wealth, will lead, if wisely directed, to the door of freedom. During the remaining years of my life I shall therefore practice austerities and steadfastly devote adequate energies to spiritual practices that are conductve to the highest good. I will find joy in meditation on the Self."

He wandered away alone, at times singing to himself:

"The Self is the Lord, it is the witness of all thought. The mind can be stronger than the strongest.

"Can it be that the progress of time causes happiness and misery?"

Chapter 17

Krishna:

In the beginning there was one existence, Brahman alone, One without a second.

That one existence, the absolute reality, the Brahman, transcends mind and speech.

Brahma, by the power of his tapas, created the three spheres with their respective rulers - the abode of the gods; of the spirits; and of mortals.

Good, pure, virtuous deeds lead one to the higher spheres and nobler births.

Whatever things or beings come into existence, minute or vast, slight or massive - all have their source in Purusha and prakriti. And Time is a factor in the modifications.

The universe eventually goes back to absolute reality, Atman.

Knowledge of the Atman drives away delusion.

Chapter 18

Krishna:

The idea of me and "mine" comes from a mixture.

Poise and self-control

The gunas - sattwa, rajas, and tamas - arise from the mind

Sattwa, goodness [etc.], leads gradually to higher and higher births upward to the sphere of Brahma.

Faith in the Self is sattwika; food which is wholesome, pure, and easily procurable is sattwika; happiness arising from the contemplation of the Self is sattwika, but the happiness springing directly from knowledge of me is beyond the gunas.

Let the wise man give up all attachment to the gunas, poised.

Brahman is all-pervading existence.

Chapter 19

Krishna:

A man ascends in his own being to Self. What more remains to be achieved by one who has learned "in Brahman", knowledge absolute?

Who lights up the heart, is the true friend. He is the very Self.

Chapter 20

Krishna:

The individual man is the Atman associated and identified with the body, the organs of sense, the pranas, and the mind.

Brahman is self-existent and self-effulgent.

The Atman, the Self, is the reality, different from appearance.

"We must not think that we can act in any way we please." - SP

One should desire health and strength as a means of serving the Atman and attaining to Being. Then do men know themselves as the Atman, and the Atman as themselves. The Atman is self-luminous and birthless. It is beyond speech.

Chapter 21

Uddhava:

How may a man easily attain the highest end, the Self?

Krishna:

There are spiritual practices which are easy to follow.

Open your divine sight.

Every day calmly listen to truths of the Self.

Atma Gita:

http://farmtofamilymusic.com/ShriAtmaGita.html

Atma Gita :

Sri Atma Gita

Om Sri Atma Gita now I'll sing~On hearing which a man is freed~That heart receptive to God's word~Becomes the Lord Hari's abode~ 

On the wheel of change a man is turned~Until Sri Atma Gita's heard~Even the place in which it's sung~Becomes a sacred place of Love~ 

Oh man, seek thee the highest goal~Read or sing this song each day~True understanding thou wilt gain~And all past sins will fade away~ 

To one who hears this song at death~Sri Krishna out of love bestows~A place on high and those who give~This song as a gift are One with Him~ 

Om O souls who yearn for truth~Come sip Sri Krishna's honeyed word~Who hears this song is freed from death~ And gains the precious peace of God~  

O noble Uddhava, remember my words~For I'll not be around to remind you again~Give up all attachment, surrender your love~ For this world of sense-objects relations, and friends~

The feeling of "i" as a separate self~must be given up if you wish to know truth~There's only one "Self" which exists within all~'Tis this very Self that you see as the world~ 

The Self is the source of the whole Universe~ It fashions all forms of it's own Consciousness ~Though all forms are changing and soon fade away~The one conscious Self is forever the same~ 

Therefore Uddhava, cling fast to the Self~Your mind must be steady, unswayed by the world~Your heart must be free of all selfish desire~If you wish to awake and to know who you are~ 

When you have gained knowledge and wisdom as well~When you can feel one with the whole universe~When ypu've found the Self and in Self found delight~Then you will be free, though you live still on earth~ 

Thus will you go beyond evil and good~With out pride or shame you'll be have as you should~To everyone Loving and Gentle and Kind~

You'll see not but One and in One keep your mind~ 

Oh Krishna my God, only Soul of the world ~So that I may awake please instruct me still more~My mind is so dull I'm unable to see~The way that a man from his flesh can be free~ 

Listen Uddhava, take refuge in me~Perform all your duties and works faithfully~But keep your heart free from all want or desire~And surrender your heart and your mind unto me~ 

This world which the senses perceives is a dream~There's nothing within it that is what it seems~So keep your mind steady, remembering me~And do what you must while your heart remains free~ 

To work with the motive of pleasing  oneself~Leads only to ruin and darkness within~But the works that are done in the service of God~Bring freedom and peace as the fruits of reward  

With your mind wide awake and remembering me ~ Surrender all thought of yourself and be free~

give up the false notion of '"myself and "my own" ~ Become one with God through devotional love~ 

Regard all your brothers with equality ~ See only oneself in whatever you see ~ With all doubts dispelled by the bright light of truth ~Awake from the dream of this world and be free  ~ 

When you've become free of all worldly desire ~ No power and can shake you or move you to ire ~ Unstirred  by the words of both good men and bad  ~ Uddhava, be free, keep your mind fixed on God ~ 

O Krishna, all men are aware that the world~ Is changing and fleeting, a whirlpool of dust ~ Yet see how all men run to fill their desires ~ See how they're caught in the jaws of dark lust ~ 

Though suffering and misery runs after those men ~ Who seek for their pleasure the objects of sense~  Please tell me, dear Krishna, why it should be so ~ That men, like dumb beasts love their suffering so~ 

Uddhava, such poor men do not know the truth ~ Nor have they the peace and contentment that comes ~   From know the bliss of the one conscious Self ~ Pervading this world in these myriad forms ~ 

Such men are deluded in thinking the Self  ~ Is body and mind and the organs of sense ~ Betrayed by desires of the flesh they are led ~ By dreams of sense-pleasure until they are dead ~ 

By giving himself to the impulse of lust ~ A foolish man gathers up pain for himself ~ But a man of dispassion and knowledge is wise ~ He gathers the fruits of a joy that's divine ~ 

So listen Uddhava, give up lethargy ~ Keep watch on the thoughts of your mind faithfully ~ Withdraw your regard from the world and it's play ~ Remember the Self with each thought every day ~ 

"Tis this which is known as the yoga supreme ~  I've taught it to god's and I've taught it to men ~ I'll tell you Uddhava the words which I gave ~To the great sage Sanaka in a far-distant age ~ 

The question Sanaka asked of me was this: ~ "The mind is attracted to objects of sense  ~ And objects of sense become fixed in the mind ~ How can I be free from sense objects that bind" ~ 

What you say is true I assured him at once  ~ But your niether mind nor the objects of  sense ~ There's only one "I" ever free and divine ~ When you know that Self then true freedom you'll find ~ 

That vision that sees many where there is one ~ Is sleep though one's eyes may appear open wide ~ The one conscious Self is the Reality ~ Awake from the dream of this world and be free ~ 

Dispell the dark clouds of delusion with truth ~ With knownledge and wisdom shed light on the Self ~ Realize who you are and by knowledge be freed ~ Devotion to truth  is the true love indeed ~ 

Today the world is but, tomorrow it's not ~ It sifts like the forms of the clouds in the sky ~ It is but one Consciousness seeming to be ~The manifold world which the senses perceive ~

Withdraw from this world  of appearance  your mind ~ And give up the thirst for the pleasures of life ~ With mind set at rest know the bliss of the Self ~ And never more fall into error and strife  ~

That man who has tasted the bliss of the Self  ~ May move among objests of sense without fear ~ His mind never clings to the world's misery ~ His heart is with God and his mind is made free  ~ This is the secret Sanaka was taught ~The goal of all men and the highest of paths ~ Give worship to God as the Self of your heart ~ See only one Self and remain unattached ~  Dear Krishna the sages have taught many ways ~ To reach to the end of man's journey to God ~ I wish to know, Lord, the way that is best ~ Can each of these ways be as good as the rest ~  Uddhava my child, there are many ways ~ Which sages have shone to attain the Supreme  ~The pathways are many and each of them leads ~To the  knowledge of God beyond scriptures or creeds ~ By love, or by inward control of the mind ~ By faith, or by wisdom, by serving mankind  ~ All these have been taught as the way to reach God ~ But the best way of all is devotional love ~ What joy does one find in the sweet love of God ~ The bliss of his love fills the whole universe  ~ Uddhava delight in that Lord who's within Surrender your life in devotion to Him ~ As wood is burnt up when it's thrown into fire ~  Devotional love burns up worldly desire. ~ By study of books man may try to find joy ~ But, God who is Love is found only through love. ~ Without love for God  all man's learning is vain ~  "Tis only through love that true bliss is regained ~ With joy in his heart that wise lover is blessed  ~ Who serves God with Love;  ~'tis this path which is best  ~ Uddhava, obtain that sweet blessing of grace ~  By taking the path that is followed by saints  ~ Give worship to God through devotional hymns ~  Perform all your actions in service to Him ~  Be free from all selfish desires of the mind ~ Renounce everything for the love that's divine  ~ When your mind is surrendered and evermore true ~That love which is bliss will awaken in you  ~  This goal is the highest goal one can attain ~ God's freedom and bliss in the form of a man ~ All pleasure, all knowledge, all power divine ~ Belongs to that man who's surrendered the mind ~  So therefore Uddhava, restrain the desire  ~ Foroutward enjoyments through organs of sense  ~ And trun your mind inward with love to the Self  ~Through deep meditation regain your true wealth ~  Learn to be even in mind and in poise ~ Be calm in the midst of the mightiest storm ~  Though men may upbraid you and call you false names ~ Remember the Self, remain ever the same ~  Do not allow hatred  to rise up in you ~ Nor ever in anger return blow for blow ~  But keep your mind turned to the Self who's within ~ And strive to be free from the bondage of sin ~ O Master, dear teacher, O Soul of the world ~ When one is insulted and false words are hurled ~ How hard is the task of remaining in peace ~ Please show me the way I can do this with ease ~  Indeed it is true there's nothing more hard ~ The words of the wicked strike deep in the heart ~ Like arrows they lodge in the breast of a man ~  And Cause such a pain that he hardly can stand ~  But please let me tell you, Uddhava my child, ~ A story  of one who was painfully tried  ~ By torment and mis'ry throughout all his life  ~ Yet ever remain free of pain and of strife ~ This man was once wealthy and foolishly proud ~ 'Til fate intervened and deprived him of all ~ But the blow fortune dealt him was good in disguise ~ For he soon realized where man's real treasure lies ~ With his mind turned within he examined his soul  ~While wond'ring  the earth as a sudhu alone ~ Though poor in the eye of all men of the world ~ He soon became wealthy in trus self-control  ~ Now other men saw him alone and detached ~ And desided to test him by treating him rough ~ Wherever he went he was treated with scorn ~ As men tried to wound him with words and with stones  ~ But though he was treated by all men with spite ~ The truth of the Self he kept ever in sight ~ Tormented incessantly, injured and wronged ~ He sang in his heart this pain-dispelling song  ~ "No pleasure, No pain can affect my true Self ~ Both suff'ring and pleasure belong to the mind  ~ The Self is the witness  of all the mind's play ~  Remaining forevermore conscious and free. ~ The Self, like an object reflected in glass ~ Appears to be mind and the whole universe  ~ And man, by forgetting his identity ~ Is lost in delusion and knows misery ~ All teaching's of  sages have one common goal  ~They all teach the way to attain self-control ~  The highest religion consists of just this: ~To Bridle the mind and in truth become fixed ~ The uncontrolled mind is man's sole evil foe ~ It vanguishes men with it's weapons of woe ~ Forgetful of this men see evil in men ~ Like fools, they forget that all evil's within ~ None other can cause me to know joy or pain ~ For I am forever the unchanging One  ~The sense of delight or of sadness I find ~  Comes from the false notion that I am the mind ~ Awake to the knowledge that God is your Self ~ Let all of your actions be guided by Him ~ Surrender your life in the service of God ~ And your heart will be filled with the light of His Love ~ Take up your abode with the holiest saints ~ Those sages who's live's are devoted to God ~  And learn by their conduct to live as you must  ~To see only One in this vast universe  ~ Oh nobal  Uddhava, your sight must be pure  ~To see only God in this manifold world ~ Such vision is wisdom that sets the soul free ~ See only one Consciousness incessantly  ~ By seeing in all men the spirit divine  ~ The notion of 'others' abandons the mind  ~ Realize this one truth and your heart will be free  ~ Of anger and hatred and mean jealousy.~  That man who has seen God sees God everywhere ~ He worships the Self in all hearts as his own  ~ This is the best mode of worship indeed ~  To treat all as God in one's thought, word, and deed ~ Such is the wisdom I pass on to you ~  By which in this life you may learn to be free ~ And loose all attachment to things passing by ~ And know your true Self as immortality ~ Dear Brother, said Suta, the tale has been told ~ Of Uddhava and Krishna in days long ago ~ The fountian of nectar which flowed from the lips ~ Of Sri Krishna enables all men to know bliss.~   I Bow to that Krishna, the one Soul of all ~ This song Atma Gita, His glory has told ~  May all men win freedom by singing this song ~ From the Srimad Bhagavatam Purana of old ~ ~ Om Shanti Shanti Shanti Om ~

 Anu gita notes:




and who remembers that whatever little there is of happiness is all misery, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness. Then seeking after the supreme seat, he becomes indifferent to everything.

 He who becoming placid, and thinking of naught, may become absorbed in the one receptacle, abandoning each previous (element), he will cross beyond (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquility, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed, is released. He who moves among all beings as if they were like himself, who is self-controlled, pure, free from vanity and egoism, he is, indeed, released from everything.

 chp 4

Learn from me the paths by which one directing the self within the self perceives the eternal  (principle).

Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance, he should practice concentration of mind for final emancipation.

Then the talented Brâhmana, who has practiced penance, who is constantly practicing concentration of mind, should act on (the precepts of) the science of concentration of mind, seeing the self in the self by means of the mind.

 If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation, perceives the self in the self.

Being self-restrained and self-possessed, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind sees the self in the self,

As a person having seen one in a dream, recognizes him (afterwards), saying, 'This is he;' so does one who has achieved proper concentration of mind perceive the self.

And as one may show the soft fibers, after extracting them from the Muñga, so does a devotee see the self extracted from the body.

The body is called the Muñga; the soft fibers stand for the self.

This is the excellent illustration propounded by those who understand concentration of mind.

When an embodied (self) properly perceives the self concentrated, then there is no ruler over him, since he is the lord of the triple world.

He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything.

 But one who is practicing concentration should never become despondent. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself.

 He who is free from all impressions, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance, he is indeed released. Then freed from all impressions, he attains to the eternal Supreme Brahman, tranquil, unmoving, constant, indestructible

 Now listen how one habituated to exclusive meditation attains concentration. Thinking of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his mind both in its external and internal (operations) in that habitation in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in anyway wander outside. Restraining the group of the senses, in a forest free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He should meditate on his teeth, palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu! having been thug instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain

 Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhâna. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has cars on all sides; he stands pervading everything in the world. The soul sees the self come out from the body; and abandoning his body, he perceives the self,--holding it to be the immaculate Brahman,--with, as it were, a mental smile. And then depending upon it thus, he attains final emancipation in me.

 Concentration of mind comes to him, O son of Prithâ! who practices concentration of mind constantly throughout six months.

 chp 4 ends.......................                         ..................

chp 5:

And therefore those who study the Brahman engage in penance of which I am the goal. In the interior, in the midst of all these (life-winds) which move about in the body and swallow up one another, blazes the Vaisvâna fire sevenfold

  Becoming perfected by the perfect sacrifice, they were perfectly filled with light.'

 chp 11:

Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct. And he becomes a man of conduct according to his own desire, who, owing to his desires, is given up to the pleasures of the senses.

 But he who, casting aside vows and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmachârin.

To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the Brahman. Such is this subtle life as a Brahmachârin understood by the wise.


Those whose wishes are reduced, whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquility. And aspiring to that forest, they are born so as not to lose courage. Such, indeed, is this holy forest, as understood by Brâhmanas. And understanding it, they act (accordingly), being directed by the Kshetrajña.


chp 15:

I have now subsequently learnt that there is no higher happiness than concentration of mind.'


chp 18

With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Âsramas, have their understanding full of tranquility, go to the single entity as rivers to the ocean.

This path is traversed by the understanding, not by the body.

 Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! You  (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self.


chp 19

Know that he who devotes himself to the Brahman is the (lower) Arani, the instructor is the upper Arani. Penance and sacred learning cause the attrition, and from that the fire of knowledge is produced.

chp 27

The learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs, and who is devoid of passion, and released from everything, is ever happy. Restraining objects of desire within the self, he becomes fit for assimilation with the Brahman, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate to all beings. The fire of the Adhyâtma is kindled in a sage by his abandoning the country, and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one's own heart, then being self-illumined, one attains to that which is subtler than (the most) subtle (thing), and than which there is nothing higher.


Crossing the river of which the five senses are the lofty banks, the agitation of mind the mighty waters, and delusion the reservoir, one should vanquish both desire and wrath


chp 28

Only the Kshetrajña attains, no one, (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced) from the qualities. Hence a man who understands piety, abandoning qualities, and the creation, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrajña. One who is free from the pairs of opposites, free from the ceremony of salutations, and from the svâhâ ceremony, who is unmoving, and homeless, is the Kshetrajña, he is the Supreme Lord.


All action ends in destruction; death is certain for whatever is born; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.

chp 31

Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body, always dexterous, always in forests, and concentrated in mind,--a forester whose senses are subdued and who is thus devoted conquers the worlds

One who understands final emancipation should seek for a livelihood without obstructing (other) creatures; and when he goes about for alms, he should not go following after another. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night in a town; and in the rains, he may dwell in one place. He should move about the world like a worm, his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings. He should not make any accumulations; and should eschew dwelling with friends. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances--harmlessness, life as a Brahmachârin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting.



chp 35

One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share.


As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing aside the boat, and devoid of (the thought that this or that is) mine



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adhyatma upanishad

http://www.vedarahasya.net/adhyatma.htm




In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him 
not. The eater is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within 
the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. 
(Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows 
Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) 
moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff 
knows Him not. The unmanifest is His body. (Though) moving within the unmanifest, the unmanifest knows Him not. The 
imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. 
(Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the 
sole Narayana.

1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion 
to Brahman, the wise man should repudiate it.

2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the 
subject, identifying the ‘I’ with that (the subject).

3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.

4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and 
experience, that one is the Self of all beings.

5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the 
Self in the self.

6. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming 
Brahman, seek fulfilment.

7. Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage 
!

8. Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of 
impurities.

9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute.

10. Knowing ‘I am that Brahman’ in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless 
one !

11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, self-luminous, one attains one’s essence.

12. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses (to act). The obliteration of 
innate impulses is liberation; it is held to be freedom in life.

13. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens 
the attitude of universal good will.

14. Never should one be heedless in devotion to Brahman; ‘heedlessness is death’ so aver the philosophers of Brahman in regard to 
(this) science.

15. Just as a pulled-up water-reed stays not still, even for a moment, so does Maya (ceaselessly) envelop even a wise man if he 
averts his face (from the Truth).

16. Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, 
remain steadfast.

17. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of 
ignorance in the heart.
18. Strengthening the sense of Self vis-à-vis this vision, and rejecting it vis-à-vis the ego, etc., remain indifferent to them all, as to 
objects like pots and clothes.

19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one’s Self existing as 
the immutable plenum.

20. One’s Self is Brahma, Vishnu, Indra and Shiva; this entire world is one’s Self; other than this Self, there is nothing.

21. After repudiating all objective appearances superimposed on one’s Self, one remains alone as the supreme Brahman, full, 
non-dual, stirless.

22. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is 
difference ?

23. (In the one Reality) devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the 
absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, (whence is difference) ?

24. Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality 
?

25. In this uniform and supreme Reality, how can the agent of differences dwell ? In deep sleep that is nothing but bliss who has 
perceived difference ?

26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, 
concentrate the mind on the supreme Self as the subject.

27. Upon realizing the Self that is impartite bliss as one’s own essence (there follows) the savouring of the timeless bliss that is the 
Self, both externally and internally.

28. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, 
peace is the fruit of withdrawal.

29. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is 
spontaneous.

30. The expressed sense of the word tat (God) has Maya for His adjunct; He is the world-cause. He is characterised by 
omniscience, etc.; is tinged by transcendence, and is essentially Truth and so forth.

31. The expressed sense of the word ‘Tvam’ shines forth as the content of the idea and expression ‘I’; it is awareness blended with 
the mind (the inner organ of perception).

32. Only through the exclusion of Maya and avidya, the adjuncts of God and Jiva is the supreme Spirit, the impartite Being, 
Consciousness and Bliss, indicated.

33. ‘To listen’, thus is to pursue by means of sentences their import. On the other hand, ‘thinking’ consists in perceiving its 
consistency with reason.

34. ‘Meditation’ is indeed the exclusive attention of the mind fixed on (the import) rendered indubitable through listening and 
thinking.

35. ‘Concentration’ is said to be the mind which, outgrowing the dualism between the meditator and meditation, gradually dwells 
exclusively on the object (of meditation) and is like a flame in a windless spot.

36. Mind’s modifications in regard to the Self are uncognized in that state; they are (only) inferred as past, after quitting the state of 
Samadhi.

37. Crores of karmans, accumulated in this beginningless transmigratory life, are dissolved by means of concentration: (then) pure 
virtue begins to flourish.

38. The best knowers of Yoga call this concentration the cloud of virtues, since it rains the flood-waters of virtue in a thousand 
streams.

39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good 
and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate 
awareness as (clear) as the myrobalan in the palm (of one’s hand).

41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The 
highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense.

42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy).

42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever;

43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering 
spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts).

44(b). Whosoever possesses it (wisdom) without a break is liberated in life;

45. Who has no conceit of ‘I’ in regard to body and senses; nor the conceit of objects in regard to things other than them – who is 
free from these two conceits in regard to anything whatsoever is liberated-in-life;

46. Who, in his wisdom, perceives no difference between the subject and Brahman; who neither refers to the creator nor creation is 
liberated in life.

47. Whose attitude is the same both when he is honoured by the virtuous and when he is persecuted by the wicked is liberated in 
life.

48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by 
him; he is but an extrovert.

49. As long as the experience of pleasure, etc., lasts, so long operative karmans from the past are held to persist. (Causal) actions 
precede the occurrence of effects; never is this unpreceded by actions.

50. Consequent on the experience ‘I am Brahman’, karmans accumulated in the course of aeons are dissolved, even as the actions 
in dreams are, upon waking up.

51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in 
the least degree.

52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so is Self unaffected by the 
attributes of Its adjuncts.

53. Karmans done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect 
even as an arrow shot to hit a target (stops not before hitting it).

54. The arrow discharged (to hit) what was taken for a tiger stops not, though, alter, (the target) is known to be a cow; the target is 
hit with full force.

55. ‘I am un-ageing’; ‘I am immortal’ – how can one who knows his Self to be such and lives that knowledge fabricate operative past 
actions ?

56. Then only is operative past action real when one mistakes one’s Self to be the body. The treatment of the body as Self is 
improper; therefore reject (the notion) of operative past action.

57. The fabrication of operative past actions is also, indeed, a delusion due to this body.

58. How can the superimposed be real ? How can the unreal be born ? How can the unborn perish ? How can the unreal own 
operative past actions ?

59-60. To answer the dull-witted (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are 
destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise 
that the body, etc., are real.

61. A total plenum, without beginning and end, measure and change.

Massed being and intelligence, massed eternal bliss, undiminishing,

62. With the sole savour of the subject, full, endless, behold all,

Neither to be shunned nor seized, neither to be held nor propped;

63. Beyond inert forces and actions, subtle, certain, unblemished;

Whose essence is beyond thought, beyond mid and words;

64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all.



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All 108 upanishads pdf ref

http://cincinnatitemple.com/downloads/Upanishad-Complete.pdf



Akshyupa Upanishad



8. With proper thought, act and speech, one waits upon the virtuous. Getting them from all conceivable sources, one studies the Shastras.

9-10(a). Then one attains the first stage of Yoga. Whoever entertains such thoughts as regards the crossing of transmigratory life is said to have attained a state of Yoga. The rest are said to be just ‘noble’ (arya).

10(b)-11. Coming to the next stage of Yoga, called ‘Analysis’ (vichara), the sadhaka resorts to the foremost scholars, well-known for their serious interpretations of Sruti and Smriti, good conduct, fixed attention, contemplation and activities.

12. As a house-holder (knows) his homestead, (so), having mastered all that has to be learned, the sadhaka comes to know the categories, and the doctrines, vis-à-vis what has to be done and avoided.

13. As a snake sheds its Slough, so sheds he even a slight attachment to external objects when intensified by pride, conceit, intolerance, greed and delusion.



14. With a mind disciplined through devotion to the Shastras, teacher, and the company of the virtuous, he truthfully masters the entire body of knowledge including the secret doctrines.

15. Just as a lover repairs to a spotless bed of flowers, from the second, he (the sadhaka) proceeds to the third state styled Non-attachment.

16-17. Fixing his steady mind on the truthful import of the Shastras and busy with the recitation of spiritual texts proper to the hermitages of the ascetics, he expends his long life, seated on a bed of stone or a slab, diverting himself with ramblings in the forest, made beautiful by his placid mind.

18. As a result of his meritorious actions, the righteous (sadhaka) passes his time in the delights of detachment, repeatedly studying the positive Shastras.

19. One’s perception of reality becomes clear only in due course. The enlightened one, reaching the third stage, experiences this for himself.



20. Non-attachment is of two kinds: listen to the distinction as it is being drawn. This non-attachment is of two-kinds; one general and the other, superior.

21. The general non-attachment is non-involvement in objects, (based on the perception) ‘I am neither agent nor enjoyer, neither the sublater nor the sublated’.

 22. ‘Everything, be it pleasure or pain, is fashioned by prior deeds; or, everything is under the sway of the Lord. I do nothing in regard to it’.

23. ‘Enjoyments and non-enjoyments are dread diseases; possessions are great disasters. All contacts just promote separation. Sufferings are diseases of thoughts’


24. ‘Time is ceaselessly fashioning all things’ – so the general nonattachment of (the sadhaka) who has grasped the import of (the major texts) consists in being averse to all things and in not dwelling on them mentally. 25-26. By cultivating this sequence (of stages), the superior nonattachment in the case of the magnanimous (sadhakas) supervenes. It is said to be silence, repose and quiescence. For speech and import have been flung far away in the light of the truth, ‘I am no agent; the agent is God or my own prior actions’. 27. The first stage that occurs is sweet on account of the satisfaction and joy (that attend it). The sadhaka (puman) has just stepped into the sequence of states. The first is an ambrosial sprout. 28. The first stage is the internal, cleansed, birth-place of the other stages. Thence one attains the second and third stages. 29. Among these, the all-pervading third (stage) is superior. Here the sadhaka has outgrown all proneness to imagine (and get ensnared). 30. Those who reach the fourth (stage) after the dwindling of nescience through the exercises of the three stages look on all things with the same eye. 31. When non-duality is established and duality dissolved, those who have reached the fourth stage look upon the phenomenal world as a dream. 32. The first three states are said to be the waking state; the fourth is called the dream state. And the mind dissolves like the fragments of an autumnal cloud. 33. He who reaches the fifth stage survives but as bare being. Due to the dissolution of the mind in this stage the world-manifold does not present itself at all. 34. Reaching the fifth stage called ‘deep sleep’, the sadhaka remains



as pure non-dual being, all particulars having completely vanished. 35. Having reached the fifth stage, one stays consolidated in deep sleep, joyful, inwardly awake, all dual appearances gone. 36. Looking inwards, even when attending to outer things, he appears always indrawn, being extremely exhausted. 37. Practising in this fifth stage, free from all innate impulses, one reaches, as a matter of course, the sixth stage named ‘the Fourth’. 38. Where there is neither the non-existent nor the existent, neither the ‘I’ nor the non-‘I’, with all analytic thinking gone, one stays alone, totally fearless, in non-duality. 39. Beyond knots, with all doubt vanquished, liberated in life, devoid of imaginations, though unextinguished yet extinguished, he is like a painted flame. 40. Having dwelt in the sixth stage, he shall reach the seventh. The state of disembodied liberation is called the seventh stage of Yoga. 41-42(a). This is the acme of all stages, beyond words, quiescent. Avoiding conformity with the ways of the world, and the ways of the world, and the ways of the body, avoiding conformity with Shastras, get rid of all superimpositions on the Self. 42(b). All that is (here), the vishva, the prajna, etc., is nothing but Om. 43. Because there is non-difference between import and expression, and because, as distinct from each other, neither of these two is known, the Vishva is just the letter ‘a’ and ‘u’ is said to be the Taijasa. 44. The Prajna is the letter ‘m’. Thus know in order, discriminating with great effort, before Concentration (Samadhi) sets in. 45-46. In this due order the concrete and the subtle should all be dissolved in the spiritual Self and the spiritual Self (should be dissolved) perceiving ‘I am the Om Vasudeva, ever pure, awake, free, existent, non-dual massed and supreme bliss’; because all this (objective world) is pain in the beginning, middle and end. 47-48. Therefore, thou sinless one, renouncing everything, be devoted to Truth. Think: I am Brahman, solid Intelligence and Bliss, free from impurity, holy, lifted above mind and words, beyond the darkness of ignorance, beyond all appearances. This is the secret doctrine.


Amruta bindu Upanishad

1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire.

2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation. So they think.


3. Since liberation is predicated of the mind devoid of desire for senseobjects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its own essence, then that Supreme State (is gained).

 5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realisation) and this is Dhyana (meditation) also, all else is argumentation and verbiage. 


6. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state


7. One should duly practise concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realisation with this latter form of meditation on Om, the idea of the non-entity is attained as entity.
\

8. That alone is Brahman, without component parts, without doubt and without taint. Realising “I am that Brahman” one becomes the immutable Brahman. 9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free. 10. The highest Truth is that (pure consciousness) which realises, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”. 11. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth.



12. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water. 13. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa. 14. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly. 15. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity. 16. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul. 17. Two kinds of Vidya ought to be known – the Word-Brahman and the Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman. 18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realisation, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk. 19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows. 20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind. 21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.


22. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all – I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.



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Amrita nada Upanishad


























23. The greatly wise should give up all (sight) seeing across, up or down and should practise Yoga always being motionless and without tremor.


24. The union as stated (done) by remaining without tremor in the hallow stalk (viz., Susumna) alone is Dharana. The Yoga with the ordained duration of twelve Matras is called (Dharana).

25. That which never decays is Akshara (Om) which is without Ghosha (third, fourth and fifth letters from 'K’), consonant, vowel, palatal, guttural, nasal, letter ‘R’ and sibilants.

 26. Prana travels through (or goes by) that path through which this Akshara (Om) goes. Therefore it should be practised daily, in order to pass along that (course).

27. It is through the opening (or hole) of the heart, through the opening of Vayu (probably navel), through the opening of the head and through the opening of Moksha. They call it Bila (cave), Sushira (hole), or Mandala (wheel).


........................................................................................



I-26. O sinless one, this occurs in the case of the knower both when he has risen from Concentration (Samadhi) and when he is established in it; being born of awareness, this does not happen for the ignorant alone.

 I-27. All waverings between states of reasoning, etc., having vanished long since, his face steeped in the lovely light of Brahmic bliss, (the sage) attains the blessed state through right knowledge alone. I-

28. The inner cool (calm repose) of him who perceives this multitude of gunas as non-Self is said to be Concentration. 


I-30. The mind with attenuated latent impulses is said to be bound for the highest state. Next, the mind, without such impulses, attains the status of the non-doer.




I-31. On the other hand, the mind’s imagination of being the doer is replete with latent impulses; it causes all sufferings; therefore attenuated latent impulses.


I-35. Once the inner cool is won, the world is cool. To those scorched by the inner thirst, the world is afire.


I-40. Consider in your mind: who am I ? How is all this (brought about) ? How do death and birth (happen) ? Thus (considering) will you earn the great benefit (of investigation).

I-41. Your mind will shed its (discursive) form and quietly win repose, once, through investigation, you comprehend your real nature.

I-42. O Brahmin, your mind, cured of its feverishness, no more sinks in empirical activities, as an elephant does not, in the hollow made by a cow’s hoof.

 I-43. But a petty mind, O Brahmin, does sink in any petty affair, just as a battered mosquito does, in the water collected in the hollow made by a cow’s hoof.


I-44. O best of ascetics, to the extent all objects are readily renounced, the supreme Self, the transcendent light, alone remains.



-45. So long as all objects are not renounced, the Self is not won. What remains after the renunciation of the entire objective manifold is said to be the Self



I-46. Therefore, in order to realize the Self, renounce everything. Having cast off all (objects), assimilate yourself to that which remains.



I-48. O Brahmin, by the term Samadhi (Concentration) the wise denote transcendent understanding that is concentrated, eternally appeased, and is cognisant of things as they are.


I-49. The term Concentration denotes the stable, mountain-like, status (of the self) that is unagitated, unegoistic, and unrelated to dualities.

 I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless.



I-53. After liquidating the mind with the mind, that state – that supremely divine bliss-body – is automatically won.

I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light,

and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance.


The dwindling of mind in which all desires dry up is held to be liberation.


 The Self alone is to be meditated upon, for all these are unified in It


keNA U


I-3. The eye does not reach there, nor speech, nor mind, nor do we know (Its mature). Therefore we don’t know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us.


-4. That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (nonBrahman) which is being worshipped. I-5. That which one does not think w



II-3. It is known to him to whom It is unknown; he to whom It is known does not know It. It is unknown to those who know, and known to those who know not


IV-8. Of this knowledge austerity, self-restraint and action are the feet, the Vedas are all limbs and truth is the abode.

IV-9. He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman).



Kshurika u

Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called “prabhada” which is above the feet and cut it and go above. 10



Then this person who has won over his mental senses should sit in a place without any sound and become detached, realize the philosophy of yoga, become one with no desires and should withdraw within himself like the lamps getting off one by one when they are lit together. 17-21




The one who realizes yoga through intense practice of pranayama and meditation on Om cuts off the bonds of family life using the very sharp mind which has been sharpened using an efficient sharpener of renunciation and gets freedom from all bondage. 22


The one who gets freedom from desires reaches the deathless state. The one who gets freedom from all desires by cutting off all desires and affection becomes devoid of all bonds. 23


kundiko u


33. Seeing everywhere the Self, considering the Self as without a second, enjoying the bliss of the Self, I remain without reflections.

34. Walking, standing, sitting, lying or otherwise, the wise sage delighting in the Atman shall live as he wishes (fulfilling his duties; and on leaving the world, will attain final liberation). Thus (ends) the Upanishad.




311  Maha Upanishad



The basis of Vedantic statements, yet beyond words, It is ‘I Reality, knowledge, bliss and nothing else’. II-12-13. Suka knew all this by his own subtle intellect; then remained with his mind ceaselessly rapt in it. He did not have the conception that the Atman is real; his mind simply turned away from worldly temptations


of sacred places, then told Ribhu about himself. ‘After bathing in so many places an enquiry (question) has arisen there in my mind: The world is born only to die and dies only to be reborn – all the actions of the moving and unmoving things are ephemeral; Things such are sources of splendour are sinful and give place to all calamities; unconnected with each other, like iron-stakes, they come together, only by mental fancy. I have lost taste in various things, like a traveller in deserts my mind is tormented as to how this suffering will die down; riches please me not but give only cycles of worries just as houses with children and women cause danger



This (material) glory in the world is delicate, cause only delusion, does not give happiness. Life is unsteady like a drop of water hanging on to the top of a tender leaf; like an insane person it goes away, leaving the body suddenly. Life causes strain to those whose mind is shattered by contact with the poison from the snake of worldly objects and who lack mature discrimination of the self.



It is (possible) reasonable to envelop wind and to cut into (empty) space, to string together watery waves but not give up attachment to (worldly) life.


(In contrast) by attaining Brahman, what is to be got is got, which causes no grief; it is the place of highest joy.


Even trees live, so do animals and birds – only he (really) lives, whose mind is sustained by contemplation; the others who have no (spiritual) rebirth are only old donkeys.


Shastra is a burden to one who lacks (spiritual) discrimination, knowledge is a burden to one attached (to life); mind is a burden to one without security, body is a burden to one ignorant of the self





IV-1-24. Nidagha, there is nothing else to be known by you, you are the best of the of the enlightened – you know by your intellect, with God’s grace – I shall wipe away the error caused by the impurity of the mind: Control of inner and outer senses, enquiry, contentment and the fourth, contact with good people – resort to one at least of these giving up everything, with all effort – when one is achieved, the others also are achieved. One shall develop wisdom only at first; first liberation from worldly life, by means of scripture, contact with good people, penance and selfcontrol. One’s own experience (of the self), Shastra and the preceptor form one statement (they yield a single purpose) by practising (the teachings of) which the self is ever looked at (realized). If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state. Samadhi is said to be the freedom of the mind from agency (activity). That itself is oneness, that is the highest and auspicious joy. You should remain, like a dumb, blind and deaf person, giving up with your mind, the thought of all things as the self. The vision got through words of (Vedanta) that you are composed, unborn, beginningless and endless, shining, taste (bliss) alone, devoid of symptoms of mind – all this is for the (lower) knowledge and


wasteful – only Om is real. All the visible things in the world are nothing more than the consciousness without vibration – contemplate this. Or, with mind ever enlightened and performing worldly functions, you remain knowing the oneness of the self, like the calm ocean.

Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence.

 Just as the world is active when the much desired sunA wise person should enquire fully ‘What am I ? How did this blemish of Samsara develop ?’ One should not take to wrong deeds nor live with a low person. Death, the killer of all, should not be looked up in mockery. One should look only at the pure consciousness, avoiding the body, the bone, flesh and blood which are inauspicious, the consciousness being the string that holds together all the creatures like a necklace. Pursuing what is acceptable and avoiding totally what is not – this is the (proper) nature (attitude) of the mind. The seer shall be rid of grief knowing that he is Brahman with his own realization by the path prescribed by the preceptor.


IV-26-27. The self as always observed by the practice of realization which arises from the instruction of the preceptor. Just as the directions once again as before the delusion, so the world – delusion goes away destroyed by knowledge – consider this.



The calm persons are great who have attained contentment with the drink of Amrita and delight in the self

pg 319

When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time.


 Know the mind to be only ideation. Understand that where there is ideation there is Mind. Mind and ideation are never different – when the mass of ideations slips away only the (pristine) nature remains.

When the excitement of the visible, viz., ‘I and you are the cosmos’ dies down, only the sole condition (pristineness) remains. At the achievement of the great dissolution, when all the visible creation etc., become (i.e. known to be) non-existent, only tranquillity remains. There exists the unborn, divine un-ailing, shining being, the unsetting sun, forever, the maker of all, declared to be the supreme self. From whom words turn away (un-reaching), who is realized (only) by the liberated person, whose names like (individual) selves are assumed, not natural.

That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty – when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away. 




This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false.


 Nidagha, know the world to be an illusion, Airavata in rut is confined to a corner of a mustard, a mosquito fights with groups of lions inside an atom, Meru put inside a lotus is pat out by a bee.

Only the mind made impure by involvement etc., is worldly life.

The same mind is said to be the end of (worldly) existence when freed from them.



One cannot attain (realize) (truth) without desisting from bad conduct, without calmness and concentration but only through Enlightenment.


IV-70-72. One fears never (and from nothing) on knowing the nature of the self as Bliss unequalled, attributeless and one mass of truth and consciousness. That is beyond all that is beyond, greater than the greatest, lustrous and eternal in nature, wise, ancient Being, worshipped by all gods. As a rule ‘I (am) Brahman’ these two words are for the liberation of the great. Whereas ‘Not Mine’ and ‘Mine’ give liberation and bondage (respectively)



Schools from the Trinachiketa to the Yoga depend on Ishvara’s illusion (on the still lower level); from the Lokayata to Sankhya the schools depend on Jiva’s illusion. Hence, the aspirants to liberation should not consider these schools (being illusory) but the (essential) truth about Brahman is to be considered with steadiness.


IV-76-82. Only one who looks upon everything in relation to consciousness is the knower proper, Shiva, Vishnu and Brahma. Without a good preceptor’s grace it is hard to give up objects, to see truth and (to realize) the pristine state. The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity.



When a man perceives even a little difference (between these) then, there will be fear for him, doubtless. A person with wisdom as the eye sees the supreme as present everywhere – one without wisdom does not, like a blind man, the sun. The supreme being is knowledge alone – so a mortal becomes immortal only by vision of Brahman. When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away.




IV-88-106. I shall tell you the means of curing mental ills – giving up whatever object is attractive, one attains liberation. Pity that worm of a man who cannot do this giving up which is absolutely good and dependent on oneself.



The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort. When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil. Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge. Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness. Kill the mind without hesitation; your (internal) enemies will not bind you. ‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection. The mind is blown away only by the wind of non-projection, like the bank of clouds in the autumn sky. Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success.



You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success

Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.

The mind without wavering is said to be Amrita.

 The same is said to be liberation in the Shastraic doctrine.



322

For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life – which cannot be crossed by another.


IV-117-115. Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance.

 Give up the tendency to differentiate; giving up the instinct for (worldly) enjoyment – then giving up both positive and negative (tendencies), be blissful without mental projection.

The avoidance of desire towards whatever is seen is the destruction of the mind, of ignorance.

Freedom from desire is extinction (liberation), acceptance of desire is misery.



In the un-enlightened people ignorance is seen to exist.

How can it exist in a person of sound wisdom, being accepted only in name.

 Ignorance swings a person on the steep rocks of samsara, having the thorny bushes of misery, not when ignorance dies away leading to the desire for perception of the self, reducing delusions.

When everything is seen, this desire too melts away.



Reflection is good activity (tendency) after the practice of detachment and contact with scriptures and good people.

Thinning of the Mind is the condition where the attachment to senseobjects is reduced by means of auspicious desire and reflection.

Sattvapatti is the mind in the pure Sattva condition by the practice of the above three stages


The Asamsakti stage is the developed condition, without even a trace of involvement, by means of the practice of the four stages. Padarthabhavana is the sixth stage resulting from the five stages, delighting in the spirit firmly by the non-contemplation of objects internal and external. The ‘Fourth’ (Transcendental) condition (here the seventh) is concentration on one’s nature, seeing no real difference, by the long practice of the six stages – this is the stage of Jivanmukti.


These seven stages can be known only by the enlightened –

Wisdom indeed is the breaking of the knot and the liberation – the dying of the illusion of mirage.


V-67. ‘Like a bird from its cage, from delusions flies forth the mind devoid of attachments, frailties, dualities and props.

V-68. ‘The mind filled with (Truth) shines like the full-moon vanquishing all meanness born of perplexities and dismissing all dilemmas due to (idle) curiosities.

V-69. ‘Neither I nor aught else exists here; I am but Brahman that is Peace’ – thus perceives he who

 beholds the link between the existent and the non-existent


V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.

V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.



V-81. ‘The paternal mind, well studied with the eye of the Shastras and realized in (the light of) one’s own reason; abolishes itself in yielding supreme perfection

V-82. ‘Extremely perverse and inveterate (in itself), (once) wellawakened and controlled and purged, the delightful mind-gem shines (in one’s heart) powered by its own virtues

V-83. ‘O Brahmin ! To win perfection be luminous after washing clean, in the waters of discrimination, the mind-gem steeped in the mire of many flaws.


V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.


V-85. ‘The wise know that concern, as such, is the abode of endless pains; they also know that un-concern is the home of joys, both here and hereafter.


V-97. ‘Bondage is nothing but craving for objective enjoyment; its renunciation is said to be liberation. Mind’s affirmation is perilous; its negation is great good fortune. The mind of the Knower tends to negation; the mind of the ignorant is the chain (of bondage).



V-98. ‘The (timeless) mind of the Knower is either blissful nor blissless; neither fickle nor stirless. It neither is nor is not. Nor does it occupy a mind position among all these – so maintain the wise.

V-104. ‘At the very outset, purify the disciple through excellence such as mind’s tranquillity, restraint of sense-organs, etc. Next impart to him the teaching that all this (world) is Brahman, viz., the purified Thou.

V-105. ‘One who teaches an ignoramus or half-awakened (disciple) that ‘all this is Brahman’ will (in effect) plunge him in an endless series of hells.

V-106. ‘But a disciple whose intellect has been well-awakened, whose craving for objective enjoyments has been extinguished, and who is free from all ‘expectations’ is rid of all impurities born of nescience; the wise teacher may instruct him.


V-107. ‘Like its effulgence where there is light, like the day where there is the sun, like the fragrance where there is a flower, so is there a world where there is the Spirit.

V-108. ‘When the view-point of Knowledge is purged, when (the dawn of) awakening spreads vastly, this very world will cease to appear as real.

V-109. ‘Established in yourself, you will realize aright the strength and weakness of the flood of my words (of instruction) – (you will realize it) by the highest mode of nescience that spurs the effort to wipe out the sphere of the petty Self.


V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways.


V-114. ‘sage ! That ultimate Status which is said to be imperishable is (in truth) not won. Twice-born sage ! Speculate not as to whencV-169. ‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.e this (nescience) has arisen.


V-115. ‘Speculate rather on: ‘how shall I destroy it ? Once it is dissipated and dispelled you will (renunciation-)cognise that status.


V-117-118(a). ‘So that she (maya) may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations.

With certitude meditate inwardly that is homogeneous and infinite



V-134-135(a). O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): -- rescue it.



V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground.



V-169. ‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion.


V-171. ‘The marks of a man of discrimination are spontaneous indifference to experiences that do not come of their own accord and hearty acceptance of those that do


V-172. ‘Knowing and resorting to the untarnished middle status between the real and the unreal, neither cling to nor fly from the objective realm, external or internal.


V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water


V-174. ‘O twice-born (sage), if the glamour of objects charms not your heart, then, having grasped what ought to be known (achieved true wisdom), you have crossed the sea of empirical life.


VI-19. ‘We duly meditate on the eternal Self, the illumination of all lights, that occupies the middle ground between the "is" and the "is not".


VI-21. ‘As Indra smites mountain peaks with his thunder-bolt, so should one strike, with the rod of discrimination, these adversaries in the form of sense-organs, both active and passive.


VI-60. ‘Great-souled (sage), the mind seized with the certitude "I am everything" is never born again to taste of sorrow !


VI-76-77(a). ‘(The mind, then) is emptied of all cravings as the pure lake is (of water) in the season of autumn. Why is not an intelligent man ashamed of clinging to the same dry routine of insipid actions, day after day ?



 ‘Through repetition of sacred utterances one wins immortality’ – this is the Mahopanishad.



341 Maha Narayan Upanishad.


2. I know this Great Person who is beyond ignorance and darkness and whose splendour is comparable to that of the sun. Knowing Him thus in this life itself, one transcends death. There is no other path leading to the attainment of liberation.



X-1: Right is austerity.
Truth is austerity.
Understanding of the scriptures is austerity.
Subduing of one’s senses is austerity.
 Restraint of the body through such means like fast is austerity.
Cultivation of a peaceable disposition is austerity.
Giving gifts without selfish motives is austerity.
Worship is austerity.



The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah.
 Meditate upon Him. This is austerity par excellence.


XII-15: Having attained the Immortality consisting of identity with the Supreme, all those aspirants who strive for self-control, who have rigorously arrived at the conclusion taught by the Vedanta through direct knowledge, and who have attained purity of mind through the practice of the discipline of yoga and steadfastness in the knowledge of Brahman preceded by renunciation, get themselves released into the region of Brahman at the dissolution of their final body.



XII-14: Not by work, not by progeny, not by wealth, they have attained Immortality. Some have attained Immortality by renunciation. That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart

LXXIX-3: Be Tapas performed in the beginning gods attained godhood.

By Tapas seers attained to heaven gradually.

By Tapas we get rid of our enemies who stand in the way of our acquisitions.

 Everything is founded in Tapas.

 Therefore they say Tapas is the supreme (means of liberation).


LXXIX-4: Persons who practise sense-control shake off their sin by that. Perfect ascetics reached heaven gradually through sense-control. Sense-control is inaccessible to ordinary creatures. Everything is founded in sense-control. Therefore they say sense-control is the supreme (means of liberation).


 Therefore they say that the power of inward concentration is the supreme means of liberation.



When the life-breath is nourished one gets bodily strength.

 Bodily strength gives the capacity to practise Tapas (in the shape of selfcontrol, religious fast and so forth). 

As the result of such Tapas, faith in scriptural truths springs into existence. 

By faith mental power comes. By mental power sense-control is made possible. 

By sense-control reflection is engendered. 

From reflection calmness of mind results. 

Conclusive experience of Truth follows calmness.

 By conclusive experience of Truth remembrance of IT is engendered.

 Remembrance produces continuous remembrance.

 From continuous remembrance results unbroken direct realization of Truth


 By such realization a person knows the Atman.


Because Sannyasa is thus the supreme means of realization, therefore wise men declare that to be above all other means of liberation



LXXIX-18: (The Sannyasin having meditated upon the Supreme) should concentrate his thoughts on Him uttering the syllable Om.


 This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit. He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme. By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.



pg 374..........................................................................       ............................




383

Maitreya Upanishad




I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented.


I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ?


I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of one’s heart as the spectator of the dance of the intellect, as the abode of supreme love, as beyond the range of mind and speech, as he rescue ship scattering all worry (of those sinking in the sea of worldly life), as of the nature of effulgent Existence alone, as beyond thought, as the indispensable, as incapable of being grasped by the (active) mind, possessing uncommon attributes, the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance, and is consciousness consisting of the final beatitude.


II-3. True knowledge consists of seeing non-different (in all); deep meditation consists of the mind freed from thinking on sensory objects; bathing is the removal of impurity in the mind and cleansing consists of controlling the senses.

II-9. Viewing the body as ‘I’ and mine is smearing oneself with faeces and urine in the place of cosmetics.


II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (loka-vasana, shastra-vasana and dehavasana); (real) cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Jnana and Vairagya)


II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest



II-19. One, to whom all primary desires, etc., (such as for wife, wealth and progeny) appear like vomit and who has discarded pride in his body, is entitled to renunciation.


II-20. A wise man should embrace renunciation only when there has risen in his mind dispassion for all worldly things; otherwise he is fallen


II-22. The wisest take to contemplation on the reality (of Brahman); 

the middling ones contemplate on the scripture; 

low people think of the mantras; 

he lowest are deluded by (the efficacy) of holy places. 


II-26. Even learned people have their minds deluded by the illusion created by me and without realizing me, the Atman, who am omnipresent, they but wander like cows to fill the wretched belly !

 I am the mind (chitta) free from the phenomenal world and I am devoid of the phenomenal world.


III-21. I am of the form of all effulgence, I am the effulgence of pure consciousness. I am beyond the three durations (past, present and future) and I am free from passion, etc.



“It is the source of the five elements, has the lustre of many (streaks of) lightning and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of Tattva. It is very hidden and Unmanifested. It can be known (only) by one who has got into the boat of Jnana. It is the object of both Bahir and Antar (external and internal) Lakshyas. In its midst is absorbed the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or the spiritual effulgence of Brahman).

 By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. T
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state.


5. The Yogin is one that has realised Brahman that is all-full beyond Turya.




7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, uninferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known


II-34. This (world) viewed on the basis of the Self, is not different. Neither does it ever exist independent by itself nor is anything different or non-different (from the Self). Thus know the knowers of Truth.


II-35. By the sages who are free from attachment, fear and anger and well-versed in the Vedas is realised this Self which is beyond all imaginations, in which the phenomenal world ceases to exist and which is non-dual.


II-38. Having perceived Truth internally and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth.


III-32. When the mind ceases to imagine consequent on the realisation of the Truth which is the Self, then it attains the state of not being the mind and becomes a non-perceiver, owing to the absence of objects to be perceived.


IV-55. As long as there is fascination for cause and effect, so long do cause and effect come into existence. When the fascination for cause and effect ceases, there is no further springing up of cause and effect.


IV-56. As long as one is completely absorbed in cause and effect, so long does transmigration continue. When the absorption in cause and effect ceases, one does not undergo transmigration.


V-79. Owing to fascination for unreal objects, Consciousness engages Itself in things that are equally unreal. On realisation of the nonexistence of objects, Consciousness, becoming free from attachment, abstains (from them).


IV-80. Then, there follows a state of stillness, when the Consciousness has become free from attachment and does not engage Itself (in unreal things). That is the object of vision to the wise. That is the (supreme) state on non-distinction, and that is birthless and non-dual


IV-86. This is the humility of the Brahmanas; this is said to be their natural control. Since, by nature, they have conquered the senses, this is their restraint. Having known thus, the enlightened one becomes rooted in tranquillity.

IV-94. There cannot ever be any purification for those who always tread the path of duality. They follow the path of difference, and speak of diversity and are, therefore, considered to be mean.

20. Those Brahmanas who (just) know Brahman – here only they are dissolved; and being dissolved they exist in the Avyakta. Having been dissolved they exist in the Avyakta – this is the secret doctrine.


418 mudgala upanishad


428 muktikopanishad

 That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad.




major chadwick

dO NOT TRY TO GATHER MORE KNOWLEDGE, because finally, knowledge itself will become a great hindrance to Self realisation. When I made an effort to learn Tamil and sought Bhagavan's permission for it, his response was revealing. He said, 


“Why do you want to acquire one more dead weight? 


All knowledge will have to be finally given up to experience the truth.” You have to plunge within to experience the truth, through the relentless practice of the enquiry, “Who am I?” The key to Self-realization is practice, practice and practice only.


428  muktikopanishad

II-ii-10-15. The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit.

 If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. 

When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk. 





The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice. 




So avoid desire of enjoyment as a distance with effort and practise the three.






II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly.



II-ii-17-18. When impressions die out, the mind becomes put out like a lamp. 

Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.

 If his mind is not freed from impressions even Samadhi and Japa cannot give fruit. 

The highest place cannot be got without silence free from impressions.


The mind becomes non-mind by giving up Vasanas.

 When the mind does not think, then arises mindlessness giving great peace;

so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,

Shastra and other sources.

Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.


 As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.


One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food


432  Mundaka U


I-i-6: (By the higher knowledge) the wise realize everywhere that which cannot be perceived and grasped, which is without source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, extremely subtle, and undiminishing and which is the source of all.



I-i-7: As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation


II-ii-8: When that Self, which is both the high and the low, is realized, the knot of the heart gets united, all doubts become solved, and all one’s actions become dissipated.



II-ii-9: In the supreme, bright sheath is Brahman, free from taints and without parts. It is pure, and is the Light of lights. It is that which the knowers of the Self realize.


III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect,

therefore can one see that indivisible Self through meditation.


 And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly


III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.

 III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.


III-ii-5: Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.



III-ii-6: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism – all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side.


III-ii-8: As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusha that is higher than the higher (Maya).


439  nadabindu u

19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.



31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear.

32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days.


38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.


39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).



40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.



41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it.


42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.


43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.


44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.




45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta.

It also serves the purpose of a shore to the ocean waves of Chitta.






46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.


 47(b)-48(a). The sound exists till there is the Akasic conception (AkasaSankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman.


48(b). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind)


49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.

49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.

50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.

53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.



56. When the (spiritual) sight becomes fixed without any object to be seen, 


when the Vayu (Prana) becomes still without any effort, 

and when the Chitta becomes firm without any support, 

he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad.





443 Narada Paravrajika  Upanishad

III-12. When desirelessness arises in the mind towards all objects, then (authorities) sanction renunciation (by such person); contrariwise he shall fall (from virtue).



III-15. Seeing worldly life as completely devoid of substance and with a desire to realize the essence (of all), they renounce the world without getting married, being imbued with great dispassion


III-16. (All non-spiritual) activity is characterised by the play of an active part in worldly affairs; true knowledge is the characteristic of renunciation.



Hence placing in front (i.e. preferring) wisdom, an intelligent man will renounce the world.



III-17. When a person realizes that the supreme reality is the eternal Brahman (alone) he shall, taking up the single emblematic staff, give up the tuft of hair along with the sacred thread.



III-18. He who is attached to the supreme Self (Paramatman), is detached from things other than that (Paramatman); freed from all desires it behoves on his part to eat food given as alms




III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk.


III-25. He abides in the stage (leading to) final emancipation who remembers not (with longing) past pleasures, as also those not yet experienced; nor does he exult in those that have arrived.


III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude. 




III-33. Abandoning faults such as passion; anger, pride, greed and delusion the mendicant monk shall remain free from ‘mine-ness’ (nirmamah).


III-36. By attachment to (the pleasures of) the senses one undoubtedly comes to harm; restraining them alone well one attains final beatitude.



III-37-38. Desires do not subside by giving scope for their enjoyment; like fire fed by oblation, they only increase all the more. That person is to be known as one who has conquered his senses, who neither rejoices in nor dislikes (the objects) having heard, touched, eaten, seen or smelt them.


III-39. He reaps all the fruits promised by the Vedanta (Upanishads) whose speech and mind are ever pure and always well guarded.


III-42. One should bear patiently with abusive language and never insult another; nor should he in this embodied state, create enmity with anyone.


III-43. One shall not return anger for anger; 

when abused he shall speak gently for the welfare (of all);

 one should never speak an untrue word which feeds (worldly desires of) the seven gates (of the body).

III-44. Taking delight in the supreme light (manifested in the individual Self),

remaining quiescent,

free from desires and blessings,

seeking (supreme) bliss,

 he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion






III-45-47. He becomes fit for immortality by subduing the senses, enervating (feelings of) love and hatred and by non-injury to living beings.


(This body) pillared by bones, bound together by tendons, plastered with flesh and blood, covered by skin, foul smelling, filled with urine and faeces, subject to old age and affliction, an abode of diseases, liable to injury, full of passion, impermanent and the abode of the elements (i.e. the body) one may abandon (without regret)


III-49. The attitude ‘I am the body’ is (the same as) the path leading to the hell (called) Kalasutra, the trap for Mahavichi hell and a series of forest(-hells) where the trees have leaves as sharp as swords.


I am the body = Kalasutra

                        = trap for Mahavichi       




III-50. Even if total ruin faces one, this

 (identifying the body with the Self) 

should be abandoned by every effort;

 it should not be touched (accepted) by a nobly-born person 

just as a (low born) tribal woman carrying dog’s meat.




III-51. Abandoning (both) virtuous acts towards one’s dear ones and evil deeds towards unfriendly people, (a person) attains the eternal Brahman by the practice of deep meditation (Dhyana-yoga).

III-52. By this method, abandoning all attachments gradually, and freed from (the influence of) all the pairs (of opposites, such as pleasure and pain) one gets established in Brahman alone.

III-59. He shall remain alone and without desires; he shall not converse with any one. He shall utter ‘Narayana’ alone as the reply always (to other’s statements).

III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed. He shall not by any means either welcome death or (rejoice in) life.


III-62. A mendicant monk gets liberation when he possesses the following six characteristics: 

he is tongueless (in relishing food and speech), 

a eunuch (in sex), 

lame (in push), 

blind (in seeing sense objects), 


deaf (in hearing praise or curse) 

and innocent (like a child). 

There is no doubt about it. 

III-68. That mendicant monk is said to be childlike who always remains as if asleep in the presence of objects of sensory pleasures, (though) his senses are efficient and unimpaired.


The ascetic shall always be practising the lore of the Upanishads which is the means for liberation.


III-75-76. He will be released (from worldly bondage)


when the functioning of his senses and the mind has become quiescent;

 is free of hopes (of gain) and possessions;

 is indifferent to the pairs (of opposites, pleasure and pain, etc.,),


 reverential salutation and the exercise of his will (nihsvadhakara);

is free from ‘mine-ness’, egotism, expectations and blessings;

and sticks to solitude.

There is no doubt about it. Thus (are the duties of ascetics).



III-91. He shall seek the (realization of the) Self. Remaining unclad, 


free from (the influence of) the pairs (of opposites), receiving no gifts, well established in the path of the reality of Brahman, with his mind pure, eating food to sustain life at the prescribed hour with his hand or otherwise (placed in the mouth) without begging, equanimous in gain or denial (of food), without ‘mine-ness’, deeply interested in meditating on the pure effulgence (i.e. Brahman), devoted to the supreme spirit (manifested as the individual Self), deeply engaged in rooting out the effect of good and bad actions, he shall renounce (all other than the Self); having only one thought, namely of supreme bliss, ever recollecting Brahman in the form of Pranava (Om) and that he is Brahman alone, he shall give up the threefold body according to the maxim of the wasp (to become one with Brahman) and abandon the body by renunciation alone. He becomes one who has fulfilled himself (i.e. he attains liberation in the disembodied state). Thus (ends the third Upadesha of) the Upanishad.


453

IV-1. He who abandons the (three) worlds, the Vedas, objects of senses, the (influence of the) sense and remains (established) in the Atman alone, attains the highest goal.

IV-25. What difference is there between worms (revelling in putrid waters) and men who take delight in (the body consisting of) skin, flesh, blood, tendons, marrow, fat, bones, faeces, urine and pus ?


IV-27. If a fool takes delight in his body which is a conglomerate of flesh, blood, pus, faeces, urine, tendons, marrow and bones, he will be (delighted) in hell as well.


IV-30-31. The wise ascetic has no (worldly) work to do nor has he any emblem. The sage free from ‘mine-ness’ and fear, calm, uninfluenced by the pairs (of opposites), taking food without caste-distinction, clad in loin cloth or unclad, shall remain deeply engaged in meditation. Thus the Yogin, solely devoted to wisdom is fit for identity with Brahman.


IV-32. Even though he may carry an emblem (such as the staff),

the (real) cause of his liberation is his spiritual knowledge alone.

 To the people here (in the matter of attaining final beatitude) an assemblage of emblems is meaningless



 after having first undergone the penance to expiate all sins (kricchraprayaschitta),


 Possessing true knowledge I am immersed in my immortal nature. Thus the words of self-realization (based on the Veda) of Trisanku (a realized soul)’.



458  Reminding himself that he had ceased from all (worldly) activities and becoming unclad he shall start for the north with his hand raised and thinking of his Self.

IV-38. If, as stated before, he is an enlightened recluse, he shall receive instruction from his Guru on the Pranava (Om) and the great scriptural texts (such as 'Thou art That'), journeying (as a mendicant monk) in easy stages, (convinced) that no one exists other than his Self and subsisting on fruits, (edible) leaves and water and thus move about on hills, forests and temples. Then unclad, giving up journeying all (over the earth), his heart solely filled with the experience of bliss always, profited by the complete severance of (worldly) activities, sustaining life by means of fruits, juicy barks, leaves, bulbous roots and water only for attaining liberation, he shall discard his body in some mountain cave remembering the emancipating mantra (Om).

V-2. If the question is raised, ‘How does conduct differ in the varieties of renunciation ? (the answer is) that renunciation is really one only, that it becomes threefold due to imperfection of knowledge (vidvatsannyasa), incapacity (vividisha-sannyasa) and failure in action (aturasannyasa) and it attains the four stages of renunciation due to dispassion, renunciation due to wisdom, renunciation due to wisdom and dispassion and renunciation of action


V-5. Having studied all (scripture) in due order and experienced all (worldly life) one who, influenced by wisdom cum dispassion and deep meditation on the Self, becomes an unclad (ascetic), is the renouncer due to wisdom cum dispassion.


V-10. Convinced that everything other than Brahman is transcient and as a result he renounces, that renunciation is renunciation without (an adventitious) cause.



 The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm.

 By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers. (


 (for him) there is no practice of the science of Yoga, no pursuit of the lore of the Sankhya, nor application of the mantras and rituals.

If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.


 Whatever activity he does he has to reap the fruit there of. Hence discarding all (ritual acts) like the foam in castor oil, and seeing the unclad ascetic engaged in it (Self-realization) with complete control over the mind and using the hand as the (alms-)bowl, the mendicant monk shall (truly) renounce (all worldly attachments). Like the child, mad man or a goblin the mendicant monk shall not desire either for death or life, but shall merely mark time according to the maxim of a servant awaiting orders.



V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),

(the ascetic) becomes fit for absorption into Brahman.


V-54-55. Disregarded, insulted, deceived, envied, beaten, obstructed or made to suffer by denial of food by wicked people or when faeces and urine are thrown at him by the ignorant and shaken in various ways, (the ascetic) desiring welfare but fallen into difficulties shall raise himself by the (power of the) Self.


 None the less, as a pilot guides a boat even from a muddy place (to safety), as a mahout an (intractable) elephant, the man of dispassion shall bring them (organs) under his control by his discernment; and


considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman. There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.



468

 Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.


VI-5. Giving up attachment, conquering anger, taking a very moderate diet, subduing the senses and blocking the gates (of the body) by his intelligence, (the ascetic) shall direct his mind towards deep meditation.



VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).



VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.

VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.

VI-24. Dispassion always dawns (on one) only when one sees the defects of worldly life. To one discontented with the life in the world renunciation will come. There is no doubt about it.


VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.

VII-8. The Kutichaka and the Bahudaka have the right to recite mantras, the Hamsa and the Paramahamsa to meditate (on them), the Turiyatita and the Avadhuta have no right for either of the two (practices), (but) the Turiyatita and the Avadhuta have the right to give instruction on the great Vedantic texts; so also the Paramahamsa. The Kutichaka, the Bahudaka and the Hamsa have no right to give instruction to others.


Vedanta Dindima

Vedanta proclaims that the accumulated actions and future actions of the knower of Brahman get destroyed by the fire
of knowledge. By enjoying the results of the actions that are already fructified, he gains liberation. [ Verse 27]


Vedanta proclaims thus : ‘What a wonder! Self-knowledge is the atonement for all the sinful deeds committed
deliberately or unknowingly’. [ Verse 29]



When the seer, beholds no agent other than the
Gunas and knows him who is higher than me Gunas,
he attains to my being.[ Chapter 14 - Verse 19]....from Geeta


Through the mind alone (It) is to be Realised. There is no difference whatsoever in It. He goes from death to death, who
sees difference, as it were, in It.[ 4 – 4 - 19]..brihad u


By Mind alone could this (Brahman) be obtained (Realised); then there is no difference here at all. He, who sees any
difference here, goes from death to death. [2 – 4 - 11]...katho u



During Boyhood and Other stages of Life (Youth, Old age etc), during Waking and Other states (Dreaming, Deep Sleep, Turiya etc)
and Similarly in All Conditions the Atman Always Shines as the "I" Within, Free from All Conditions but at the same
time Present in All Conditions, The Inner Guru Awakens this Knowledge of One's Own Atman to those who Surrender to Him; this
Knowledge which is represented by the Auspicious Cin-Mudra, Salutations to Him, the Personification of Our Inner Guru Who
Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [ Verse 7]


The seeker should eliminate the six enemies (desire, anger, miserliness, delusion, arrogance, jealousy), transcend the
three Gunas (Sattva, rajas, Tamas), get rid of the false notion of division and realize the non dual Brahman. Vedanta
proclaims that this realization liberates the person. [ Verse 41

Then Kahola, the son of Kuṣītaka, asked him. ‘Yājñavalkya,’ said he, ‘explain to me the Brahman that is immediate
and direct—the self that is within all.’ ‘This is your self that is within all.’ ‘Which is within all, Yājñavalkya?’ ‘That
which transcends hunger and thirst, grief, delusion, decay and death. Knowing this very Self the Brāhmaṇas
renounce the desire for sons, for wealth and for the worlds, and lead a mendicant life. That which is the desire
for sons is the desire for wealth, and that which is the desire for wealth is the desire for the worlds, for both
these are but desires. Therefore the knower of Brahman, having known all about scholarship, should try to live
upon that strength which comes of knowledge; having known all about this strength as well as scholarship, he
becomes meditative; having known all about born meditativeness and its opposite, he becomes a knower of
Brahman. How does that knower of Brahman behave? Howsoever he may behave, he is just such. Except this
everything is perishable.’ Thereupon Kahola, the son of Kuṣītaka, kept silent.[ 3 – 5 - 1 ]



Drum beat of Vedanta proclaims that the seeker should get rid of the six infirmities(sorrow, delusion, fear of old age, death, thirst
and hunger). the five sense pleasures, the four mind modifications (emotions, intellect, memory and the ego) and the three
attachments; further the seeker should give up the divisive tendency and take refuge in the non-dual reality 42


I am not the body; I am the indweller of the body; I am the witness of the body; One who has such a clear understanding
will be liberated from the cycle of death and birth - this Drum beat of Vedanta proclaims. [ Verse 43]


I am not the mind; I am the self shining witness of the mind. This clear vision eliminates sorrow and delusion - Drum beat
of Vedanta proclaims. [ Verse 45


It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that
which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it
unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, Uninferable,
unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the
Nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised. [ Mantra 7 ]



I am none (of the creation); I am all; everything is me and mine. "Where from the sorrow arises for one who clearly
knows this reality thus?" questions Vedanta.[ Verse 50


Sanatkumara said : “That which is infinite is the source of happiness. There is no happiness in the finite. Happiness is
only in the infinite. But one must try to understand what the infinite is.” Narada replied, “Sir, I want to clearly understand
the infinite”. [7 – 23 – 1]


Brahman alone is real, whereas the world is unreal. The one who knows that is indeed liberated even while living
proclaims Vedanta. [ Verse 67]



The vision of non difference liberates the person, whereas taking the division to be correct pushes the person into the
life of becoming. This is the established truth of the concluding portion of all Vedas, declares Vedanta. [ Verse 71]


He, who has realised that (Atman) which is without sound, without touch, without form, without decay, and also without taste,
without smell, without beginning, without end, beyond the Mahat (great), eternal and unchanging, is freed from the jaws of
death. [I – III – 15]


Liberation cannot be gained by performing actions inspired by desire or by avoiding the prohibited ones. It can be gained
by the grace of lord, declares proclaims. [ Verse 73]


if one does not know Atman in one's life time, his life is wasted. One the other hand, human life is fulfilled if one
knows Atman in one's life time. Vedanta declares that Atman is not far away from the knower (different from
knower). [ Verse 74


If one Knows (That Brahman) here, in this world, then the true end of all human aspirations is gained. If one knows not
(That) here, great is the destruction. The wise, seeing the one Atman in all beings, rise from sense-life and become
immortal. [ Chapter 2 - Verse 5


There is no exertion in knowing that the tenth person is indeed safe. in the same way, there is no exertion involved in
knowing one's own true nature as Brahman, declares Vedanta.[ Verse 75]


in appreciating materials like sugar, we ignore the shape in which it is obtained. in the same way, declares Vedanta, one
has to appreciate the underlying Brahman beyond what is seen one the surface. [ Verse 76]


People who seek pleasures get a little Joy and a lot of pain. on the other hand, declares Vedanta, those who
abide in Brahman gain infinite happiness. [ Verse 77]



Wealth alone with the means to gain it, sons, wife, brothers and sisters or a house, all of them, drain the
vitality of a person and cause him only sorrow, declares Vedanta.[ Verse 78]


The seeker should incessantly contemplate upon Brahman from the time of waking up till he goes to bed. for, to the
humans, death is not in the distant future, declares Vedanta. [ Verse 79]



The ladle is Brahman. The offering is Brahman. It is
offered into the fire of Brahman by Brahman. Brahman
alone is to be reached by him who sees Brahman in every
action. [ Chapter 4 - Verse 24  mundaka u



'When once it is known that existence-awareness-happiness is the reality and names and forms are unreal',
Vedanta demands, 'is it necessary to explore this world further?‘ 87


Action cannot on its own taint even the reflection (Of the Awareness in the mind, namely the witness), which is but a
limiting adjunct. Where is the question of the action tainting the Substratum, the Awareness, demands Vedanta. [ Verse 92


What a wonder! enough of delusions for us! the drum beat of the Vedas declaring fearlessly that Atman is indeed
Brahman is being heard even now. What a pleasant message it is! [ Verse 93 ]

The followers of the Vedas come to listen to the drum beat of Vedanta by the grace of the lord Dakshinamurthy, this
sound is frightening to those who argue against the Vision of Vedanta. [ Verse 94 ]



..............................................................................  .......................................................................................



Shiv sutras

http://inannareturns.com/files/ShivaSutras.pdf




http://www.shivashakti.com/sutras.htm

First section

1. Consciousness is the being. 
2. Knowledge the fetters. 
3. The yoni divisions are the body of time. 
4. The matrikas are the seat of knowledge. 
5. Endeavour is Bhairava. 
6. In the union of the circle of the Shaktis is the dissolution of the universe. 
7. The fourth enjoys and is contained in the states of waking, dreaming and 
deep sleeping. 
8. Knowledge is the waking state. 
9. False imagining is the dream state. 
10. Want of awareness is Maya, deep sleep. 
11. The triad eaten by a Lord Hero. 
12. Surprise-wonderment is the place of yoga. 
13. Iccha Shakti is Uma, the Virgin. 
14. All things the body. 
15. When the collective-observation-shock is in the heart, dream vision 
disappears. 
16. From being aware of the pure essence comes the shakti of non-duality. 
17. Deliberation-pondering is being-wisdom. 
18. World bliss is samadhi happiness. 
19. In the abode of Shakti is creation of the body. 
20. The collective abode of the elements is the universe, the elements 
separately are the shocks. 
21. From the appearance of pure knowledge come the many Shaktis of the lord of the circle (of the Shaktis). 
22. By concentrating on the transcendent lake of female energy, mantra life is obtained.

Second section

1. Consciousness the mantra. 
2. Endeavour the method. 
3. The science-body-being the secret of mantra. 
4. In the womb state of consciousness expansion the inferior science of the dream state. 
5. In the arising of vidya, spontaneously, one may move in the void, like Shiva. 
6. By means of the guru. 
7. Awakened knowledge is the circle of the letters of the alphabet. 
8. The body is the sacrifical ladle. 
9. Knowledge is the food. 
10. From the heap of knowledge arising from seeing in the dream state.

Third section

1. The being is consciousness. 
2. Knowledge the fetters. 
3. From the kalas, the thing called in non discrimination, Maya. 
4. In the body the dissolution of the kalas. 
5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the elements. 
6. Siddhi from the appearance of delusion. 
7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent. 
8. From the waking state, the world is a ray. 
9. The essence is the dancer. 
10. The inner essence is the theatre stage. 
11. The sense organs are the audience. 
12. Insight from will is the pure siddhi. 
13. Accomplishment means transformation into independence. 
14. As there, so elsewhere. 
15. Attention is the bija. 
16. Asana is the happiness of immersion in Shakti. 
17. One's own measure is the measure suitable for measuring, giving guidance. 
18. Imperishable knowledge means destruction of births. 
19. In the Ka-series are Maheshvari and so forth, the beast-mothers. 
20. Pour the fourth in the three like oil diffusing in water. 
21. One should enter, immersed, by one's own consciousness. 
22. Equally the practice of breath produces a similar sight. 
23. In the centre, emanating the lower. 
24. In the measure of one's own trust in the abode is this prevented again from appearing. 
25. One knows equality with Shiva. 
26. The existence of the body becomes a religious vow. 
27. Conversation is mantra recitation. 
28. The act of offering is being-wisdom. 
29. Whosoever is in this state is the means of knowledge. 
30. The universe becomes an aggregate of his Shaktis. 
31. Both maintenance and dissolution. 
32. Though subject to the cyclic law, one is not excluded from self experience. 
33. Happiness and sadness become external. 
34. Set free from that, one is complete. 
35. The being of action is a heap of delusion. 
36. Sundering the internal stream proceeding from action. 
37. The creative Shakti from one's own spirit-perception-feeling. 
38. The primordial animating one with three parts. 
39. Observation remaining, the body creates action externally. 
40. From wanting external actions arises the collective being. 
41. When really reaching that, through its destruction, the embodied being is destroyed. 
42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord. 
43. The inherent union of breath. 
44. What is meant by restraint in the centre of the brow? The left and right in the central channel. 
45. Again and again comes all encompassing awareness.

imp

16. From being aware of the pure essence comes the shakti of non-duality. 

.........................................



486

35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity, of the seed of imagination fashioned by the desire to secure the power of Brahma, etc.

38. (40) To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect


39. (41) The Sannyasin (mendicant monk) is the wandering independent ascetic who has known for certain, in the indeterminate concentration (Nirvikalpa-Samadhi), ‘I am Brahman’. He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.; after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman. That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.


493

42. Complete quiescence of the mind is the practice of Brahmavidya. 43. His movement is to unmani state


45. His activity is the bliss of the waves of immortality

512


Paingala Upanishad


III-4. ‘Hearing’ is investigation into the import of propositions like ‘That Thou art’ and ‘I am Brahman’.

Reflection is the exclusive dwelling on the content of what has been heard.

Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.

Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation.


III-5. Then (mind’s) modifications referring to the Self, though shooting up, remain uncognised; they are only inferred from memory.

By this (Samadhi) alone are dissolved Crores of deeds accumulated in the course of beginningless transmigratory existence.

Through skilful practice, thence, then, flow, in a thousand ways, streams of nectar. Therefore, the best knowers of Yoga call (this) Concentration dharmamegha, cloud of virtues.

When the meshes of latent impressions are entirely obliterated by virtue of it and the accumulation of deeds, good and evil, pulled up by their roots, the proposition (whose content was) earlier mediated on generates unimpeded and immediate realization (resembling, in its certitude) the gooseberry in the palm (of one’s hand).
Then one becomes liberated in life.

III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart ?) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty. 




III-11. Giving up the status of Liberation-in-life, when one’s body is consumed by time, he reaches the status of disembodied liberation like the wind becoming stirless.



IV-2. Yajnavalkya replied: One seeking liberation, having acquired freedom from egotism, etc.; takes 21 generations (of his ancestors and descendants) across the (sea of samsara). The knower of Brahman by himself alone does so 101 generations.




IV-3. Know the Self to be the rider in the chariot; the body verily to be the chariot; the intellect to be the charioteer and the mind to be the reins. IV-4. The senses, the wise say, are the horses; the objects are what they range over; the hearts are the moving many-storeyed mansions.




IV-12. When with the knowledge, ‘I am That !’ ‘I am That’ -- I, whose mind is pure essence, is pure Spirit, is long-suffering – wisdom is won, when the object of knowledge, the supreme Self, is established in the heart; when the body is dissolved in the state of achieved Peace, then one becomes destitute of the luminous mind and intellect.


IV-13. Of what use is water to one who has had his fill of ambrosia ? Similarly, (for one) who has known his Self, of what use are the Vedas ? No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth. Though stationed at a distance, he is not distant; though embodied, he is disembodied; he is the omnipresent inner self



IV-16. When the body is burned by knowledge and knowledge becomes infinite in form, then the knower consumes the bondage of Karma in the fire of Brahman-Knowledge


IV-17. Thence (follows the state of) the holy non-dual(Reality), named the Supreme Lord, like unto the stainless sky. Self’s nature, abiding without adjuncts, is as (that of) water mixed with water.


IV-19. The knower, dead, no matter due to whatever (form of) death, is dissolved (in Brahman that is) like the all-pervasive sky.


IV-20. This dissolution he knows in truth as of the pot-space (in the infinite space). 

He attains (the status of) the self-sustained light of allpervasive knowledge. 

IV-21. Standing on one foot, let man do austerities for a 1000 years; but (that austerity) is less than one sixteenth of this Yoga of meditation.

IV-22. This is knowledge; this is to be known; one wishes to know all that. Were he to live (even) for a 1000 years, he would not reach the end of the Shastras.

IV-23. What should be known is just the Imperishable; (but) life is fleeting. Avoiding the labyrinths of Shastras, meditate on the Truth (alone).


IV-24. Action are endless – purification, mutterings, (of holy names), sacrifices, pilgrimage to holy places. These (are valid) only till Truth is won


IV-26. The import of ‘mine’ binds the living being; he is liberated by that of ‘not mine’. When the mind is dementalised, no longer is duality cognised.


IV-29. Whoso studies the Upanishad as a rule (every day) is purified by fire (as it were); by air; by the sun; by Vishnu; by Rudra. He has bathed in all sacred waters. He is versed in all the Vedas; has performed all the sacred rites taught by all the Vedas. He has ritually muttered Lacs of Itihasas and Puranas and one Lac times Rudra’s (tantras). He has muttered a million times the sacred syllable, OM. He redeems ten generations of his line, past and future. He purifies the rows of diners of which he is a number. He becomes great. He is purged of the sins of Brahmin-slaughter, drink, stealth, adultery with (even a) teacher’s spouse and of association with those who are guilty of these.


Paingala U ends  515.......


518

Which person (possessing discrimination) will throw the net (of motivated action) on the one (Brahman, screening it) ? (Motiveless action) will not drag him (to worldliness), will not drag him. 2.

 Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.,);

and it is not tainted by good or bad acts (such as the optional) charitable deeds.


 (When distinctionlessness alone exists) it is the highest (i.e. Brahman) and there is nothing other than that.



 (When Self-realization does not result by the study, etc., of the scripture) then one shall resort to the eightlimbed Yoga;

this like a flower of a plantain tree (ever rubbing against the stem and attaining the state of a blossom) succeeds (in attaining perfection).


. In the eyes, throat, heart and head there are (the four) states of waking, dreaming, deep sleep and turya.


520

8. He knows the sutra who has become a seeker after liberation, a mendicant monk. He is the knower of the Veda, having unimpeachable conduct. He is the learned Brahmana who sanctifies by his presence the persons who sit in the same row to dine with him.



524 Paramahansa U

 Because if the Sannyasin looks at gold with longing, he makes himself a killer of Brahman; because if the Sannyasin touches gold with longing, he becomes degraded into a Chandala; because if he takes gold with longing, he makes himself a killer of the Atman.

 Therefore, the Sannyasin must neither look at, nor touch nor take gold, with longing. All desires of the mind cease to exist, (and consequently) he is not agitated by grief, and has no longing for happiness; renunciation of attachment to sense-pleasures comes, and he is everywhere unattached in good or evil, (consequently) he neither hates nor is elated.

The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone.

Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires.

530

Pasupati Brahman up

This type of outside knowledge should be attained by truth, penance and other rules of life dictated by celibacy and by the paths shown by Vedanta.

People in whom there are no faults see realistic object of self shine in their own body.

 Others do not see it. 

By having a discipline in food habits, mental discipline develops.

By mental discipline, one gets wisdom. 

Step by step. the problems in the mind are solved.

 By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.

There is nothing else except oneself.

 The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.

This is the Upanishad.


III-3: From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind


567

There is no creation in reality. All is absolute. All is Truth. Knowing this, one is liberated at once.

Only through Jnana, you can get rid of this Samsara. 

Only through Jnana, you can understand this existence and never through Karma.

 Understand this through the guidance of a Brahmanishtha-Srotriya Guru.

The Guru will give the disciple all the necessary knowledge of Brahman, the Absolute. By cutting off the bondage of Ajnana or Avidya, one should take refuge in Lord Sadasiva. This is the real wisdom to be understood by an aspirant seeking after Truth. The Pranava is the bow. The Atman is the arrow. The Para-Brahman is the target. Just like the arrow, the Atman will become one with Brahman. But all these three, the bow, the arrow and the target are not different from that Sadasiva. There do not shine the bodies of the sun, moon or the stars. There does not blow the wind, there do not exist many Devatas. He, the One Lord only exists. He only, the Purity of purities, shines for ever and ever.


579


23. As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.


33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Sandilya, know this to be Tat (That).


35. Therefore he should practise the Khechari-mudra.

 Then he attains to the state of Unmani and falls into the Yoga sleep (trance).

 To one who obtains this Yoga sleep, time does not exist.

 Placing the mind in the midst of Sakti and Sakti in the midst of the mind and looking on the mind with the mind, O Sandilya be happy.


38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).


581

40. By its giving up all cognition of objects, it (the mind) is absorbed and when the mind is absorbed, Kaivalya (isolation) alone remains.

41. For the destruction of the Chitta, there are two ways - Yoga and Jnana. O prince of sages,

Yoga is the (forcible) repression of the modifications of the mind and

Jnana is the thorough enquiry into them


46. By the repression of the breath through inhalation, etc., by continual practice therein which does not cause fatigue and by meditating in a secluded place, the fluctuations of the mind are arrested. Through the right realisation of the true nature of the sound which is at the extreme end of the pronunciation of the syllable OM (viz., Ardhamatra) and when Sushupti (dreamless sleeping state) is rightly cognised through consciousness, the fluctuations of Prana are repressed.


48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease

2. By the contemplation for a long time of the Akasa which is in the heart and by the contemplation of the mind free from Vasanas, then the fluctuations of Prana cease.


 One should practise control of breath with the concentration of the mind. 

The mind should not be allowed by a clever man to rest on any other thing.



59. Again that is Khechari-mudra which is situated in the Akasa-Chakra (in the head) in the Niralamba (supportless) seat between the sun and moon (viz., Ida and Pingala).



72. Samadhi is the union of the Jivatma (individual self) and the Paramatman (higher Self) without the threefold state (viz., the knower, the known and the knowledge). It is of the nature of extreme bliss and pure consciousness.



585


Atharvan replied: "O Sandilya, Brahman is Satya, Vijnana and Ananta in which all this (world) is interwoven, warp-wise and woof-wise, from which all originated and into which all are absorbed and which being known makes everything else known.


from narada bs

The tendency of the mind is such that it tries to seek happiness outside in perishable objects. This is due to the force of Avidya. 
But the devotee gets the grace of the Lord. His intellect is calm and tranquil. All the outgoing energies become transmuted into spiritual energy. He gets help and strength from Mantra-Sakti, Sadhana Sakti and Upasana Sakti. Sattva flows from the feet of the Lord towards his mind. All desires melt away. The Vikshepa Sakti is destroyed. He has the firm, unshakable conviction that the real happiness is in God. His mind is always inward. He has Antarmukha Vritti. The senses do not wander about. They get absorbed in the mind and the mind gets absorbed in God. He is ever peaceful. He enjoys the happiness within. He delights in the bliss of God. He therefore stands adamantine even amidst grave troubles and calamities. So Rishi Narada uses the expressions "Stabdho bhavati" (the devotee becomes serene) and "Atmaramo bhavati" (happy in the bliss of the Self). 
The devotee gets divine intoxication. Lord Gouranga was so much intoxicated with the divine nectar of Prem that sometimes he did not know when it was daybreak and when it was night. Mira, though a young Rani, danced in the streets amidst males and men of inferior class on account of this intoxication of Krishna-prem. Sri Ramakrishna Paramahamsa remained in the thick jungle for four days without taking any food when he was under this divine intoxication. Words can hardly describe the nature of this divine intoxication. One has to feel it himself. Even if there is a mild intoxication, it will give immense strength to the devotee to face the difficulties in the battle of life. Therefore Narada says: "matto bhavati. "


"Ananyata" is single-minded devotion unto the Lord. 




“Brahmarpanam Brahma Havir Brahmagnau Brahmana Hutam Brahmaiva Tena Ghantavyam Brahmakarma Samadhina”   (Translation: The act of offering is Brahman. The offering itself is Brahman. The offering is done by Brahman in the sacred fire which is Brahman. He alone attains Brahman who, in all actions, is fully absorbed in Brahman.)



Sanyas upanishad



9. Seeing a Brahmana who has renounced the world the sun moves from his place (thinking), ‘This person will reach Brahman breaking through my disc’. 10. That wise man who says ‘I have renounced’ raises to glory sixty generations of his family before him and sixty generations after him.



23. Renunciation is of six kinds: (and the ascetics are called) Kutichaka, Bahudaka, Hamsa, Paramahamsa, Turiyatita and Avadhuta





3. The mind (chitta) alone is worldly life; hence it should be purified with effort. As the mind is, so he becomes. This is the eternal secret


2/69 gita

ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh




What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.



24. If a person has realized that he is the Atman non-different from the universal Self, what can he wish for, and to fulfil which desire need he torture his body (by various kinds of austerities) ?



26. Having discerned the knowledge of Brahman he should wish to remain with dispassion (lit. with the innocence of the child); a sage has realized the Atman when he has the lore of Brahman and dispassion.


27. When all desires which cling to the heart have been shed, then the man becomes immortal and he enjoys the (bliss of) Brahman here (itself).


36. Hence, Oh Brahmana, wise men have said that this age old lore of the Self, the discipline pertaining to Vishnu, shall not be expounded till one has oneself realized (the goal) and (that) not to one who has not studied the Veda, has not the conviction of the Self, has not freed himself from attachment, has not become pure, has not approached (to receive this of his own accord), and who has not made earnest efforts (to know them).



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skandopanishad

10-15. The body is said to be the temple, the deity Shiva is Jiva; one should throw away the flowers after worship and worship with the sense of identity.

Perception of non-difference is knowledge, meditation the objectless mind.

The bath is removal of mental impurity; cleanliness is control of the senses. One should drink the nectar of Brahma, take alms for sustenance, live by oneself devoid of duality. Such a person of wisdom will get liberation.


2. When the (Jiva) is connected with Prana, then he sees rivers and cities of many kinds; when with Vyana, he sees Devas and Rishis; with Apana, Yakshas etc.; with Udana, the celestial worlds, gods, Skanda and Jayanta; with Samana, wealth also; with Vairambha (Prana) sees what is seen, heard, eaten and not eaten, visible and invisible.


15. He who knows this seedless (Brahman) himself becomes seedless. He does not get birth and death, is not deluded, nor pierced or burned; does not tremble or get angry – they say he is the self – the burner of all.



To one supremely devoted to god and so to the preceptor, these ideas reveal themselves, to the great soul !


First hearing from the Guru, then thought about it and meditation – this is the cause of full knowledge.



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Shvetashvara u

I-15-16: As oil in sesame seeds, as butter in curds, as water in underground springs, as fire in wood, even so this Self is perceived in the self. He who, by means of truthfulness, self-control and concentration, looks again and again for this Self, which is allpervading like butter contained in milk, and which is rooted in selfknowledge and meditation – he becomes that Supreme Brahman, the destroyer of ignorance.


II-1: First harnessing the mind and the senses with a view to realizing the Truth, and then having found out the light of the fire, the Evolving Soul brought itself out of the earth

II-2: With our minds controlled so as to manifest the self-luminous Immanent Soul, we shall vigorously endeavour for the attainment of supreme bliss



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II-2: With our minds controlled so as to manifest the self-luminous Immanent Soul, we shall vigorously endeavour for the attainment of supreme bliss

II-17: Salutations to that Divinity who is in the fire, who is in the water, who is in the plants, who is in the trees, who has pervaded the whole universe.



III-7: Higher than this Personal Brahman is the infinite Supreme Brahman, who is concealed in all beings according to their bodies, and who, though remaining single, envelops the whole universe. Knowing him to be the Lord, one becomes immortal.


III-12: This Self is indeed the mighty Lord. He is the imperishable (internal) light that controls everything. He guides the intellect of all beings so as to enable them to gain that extremely pure state (of Mukti)


III-13: Assuming a form of the size of a thumb, by virtue of intellect, emotion, imagination and will, the Infinite Being dwells in the hearts of creatures as their inner self. Those who realize this become immortal.


III-20: Subtler than even the subtlest and greater than the greatest, the Atman is concealed in the heart of the creature. By the grace of the Creator, one becomes free from sorrows and desires, and then realizes Him as the great Lord.
IV-8: Of what avail are the Vedas to him who does not know that indestructible, highest Ethereal Being, in whom the gods and the Vedas reside ? Only those who know That are satisfied.


V-1: Ignorance leads to the perishable. Wisdom leads to immortality. Entirely different from these is he, the imperishable, infinite, secret, Supreme Brahman, in whom exists wisdom as well as ignorance, and who governs them both.

VI-22: This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued, nor to one who is not a worthy son, nor to an unworthy disciple.

 VI-23: These truths, when taught, shine forth only in that high-souled one who has supreme devotion to God, and an equal degree of devotion to the spiritual teacher. They shine forth in that high-souled one only. 

end of shvetashvara u           655/780













I-vi-1-2: In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. 


II-ix-1: The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which, words turn back along with the mind. Him, indeed, this remorse does not afflict: “Why did I not perform good deeds, and why did I perform bad deeds ? He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching. 
670  tejobindu  u


40. When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment; 

41. Absorption (in material object), Tamas, distraction, impatience, sweat and absent-mindedness. All these obstacles should be overcome by inquirers into Brahman. 

42. Through Bhava-Vritti


42. Through Bhava-Vrittis (worldly thoughts), one gets into them. 

Through Sunya-Vrittis (void or empty thoughts), one gets into them. 

But through the Vrittis of Brahman, one gets fullness




43. Therefore one should develop fullness through this means (of Brahman). 

He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast.



45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words. 




46. Those who are clever in arguments about Brahman, but are without the action pertaining to Brahman and who are greatly attached to the world – those certainly are born again and again (in this world) through their Ajnana; 

47. (The former) never remain, even for half a moment – without the Vritti of Brahman, like Brahma and others, Sanaka, etc., Suka and others.




48. When a cause is subject to changes, it (as an effect) must also have its cause. When the cause ceases to exist in truth, the effect perishes through right discrimination. Then that substance (or principle) which is beyond the scope of words, remains pure. 

49. After that, Vritti Jnana arises in their purified mind; through meditation with transcendental energy, there arises a firm certitude. 

50. After reducing the visible into the invisible state, one should see everything as Brahman. The wise should ever stay in bliss with their understanding full of the essence of Chit.


42. Thou, O Lord, art the partless non-dual essence (stated) in the books, in me, in Thee and in the ruler. He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom. He is his own Guru with this profound spiritual wisdom. Thus ends the second chapter.

48. The nature of Manas is unreal, the nature of Buddhi is unreal, the nature of Aham (the ‘I’) is unreal; but I am the unconditioned, the permanent and the unborn. 

49. The three bodies are unreal, the three periods of time are unreal, the three Gunas are unreal, but I am of the nature of the Real and the pure. 

50. That which is heard is unreal, all the Vedas are unreal, the Shastras are unreal, but I am the Real and of the nature of Chit. 

51. The Murtis (Brahma, Vishnu and Rudra having limitation) are unreal, all the creation is unreal, all the Tattvas are unreal, but know that I am the great Sadashiva. 


60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman.


70-71. The mantra ‘I am Brahman’ gives indescribable bliss, gives the state of Ajada (the non inertness or the undecaying) and kills the demon of non-Atman. The thunderbolt ‘I am Brahman’ clears all the hill of not-Atman. 

72. The wheel ‘I am Brahman’ destroys the Asuras of not-Atman. The Mantra ‘I am Brahman’ will relieve all (persons).

 73. The Mantra ‘I am Brahman’ gives spiritual wisdom and bliss. There are seven Crores of great Mantras and there are Vratas (vows) of (or yielding) hundred Crores of births. 

74. Having given up all other Mantras, one should ever practise this Mantra. He obtains at once salvation and there is not even a particle of doubt about it. Thus ends the third chapter

53(b)-54. He is said to be a Videhamukta who has gone beyond (or mastered quite) the modifications of Chitta, who illumines such modifications and whose Atman is without any modifications at all. In that case, he is neither embodied nor disembodied. If such a thought is entertained (even), for a moment, then he is surrounded (in thought) by all.


4(b)-5(a). Being devoid of all the difference of Atman and non-Atman, of heterogeneity and homogeneity and of quiescence and nonquiescence – that is the one Jyotis at the end of Nada

16(b)-17(a). Owing to the absence of all Sankalpas and to the giving up of all actions, Brahman alone remains and there is no not-Atman.

22. Where there is truth alone, there is no non-truth possible; where there is non-truth alone, there is no truth possible.


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24. If bondage should become emancipation, then in the absence of bondage will be no emancipation. If birth should imply death, then in the absence of birth, there is no death. 25. If ‘thou’ should imply ‘I’, then in the absence of ‘thou’ there is no ‘I’. If ‘this’ should be ‘that’, ‘this’ does not exist in the absence of ‘that’. 26. If being should imply non-being, then non-being will imply being. If an effect implies a cause, then in the absence of effect, there is no cause. 27. If duality implies non-duality, then in the absence of duality, there is no non-duality. If there should be the seen, then there is the eye (or sight); in the absence of the seen, there is no eye. 28. In the absence of the interior, there is no exterior. If there should be fullness, then non-fullness is possible. Therefore (all) this exists nowhere. 29. Neither you nor I, nor this nor these exist. There exists no (object of) comparison in the true one. 30. There is no simile in the unborn. There is (in it) no mind to think. I am the supreme Brahman. This world is Brahman only. Thou and I are Brahman only.


45. Whatever is uttered by the mouth, whatever is willed by Sankalpa, whatever is thought by Manas – all these are unreal. There is no doubt of it.



70-73. There is not an atom which thou dost not penetrate; but yet thou art without it. Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou art changeless, decayless, beyond all Nadas, without Kala or Kashta (divisions of time) and without Brahma, Vishnu and Shiva. Thou lookest into the nature of each and art above the nature of each. Thou art immersed in the bliss of Self. Thou art the monarch of the kingdom of Self and yet without the conception of Self. Thou art of the nature of fullness and incompleteness.


686


91-96. The conception ‘I am the body’ is spoken of as the knot of the heart, as non-wisdom, as the state of Asat, as nescience, as the dual, as the true Jiva and as with parts, is certainly the great sin and is the disease generated by the fault of thirst after desires.

97. That which is Sankalpa, the three pains, passion, anger, bondage, all the miseries, all the faults and the various forms of time – know these to be the result of Manas.



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108. This great science of Shankara should never be explained to any ordinary person, to an atheist or to a faithless, ill-behaved or evilminded person. 

109. It should be, after due examination, given to the high-souled ones whose minds are purified with devotion to their gurus. It should be taught for a year and a half. 

110. Leaving off thoroughly and entirely the practice recommended by the (other) Upanishads, one should study the Tejobindu Upanishad always with delight. 

111. By once studying it, he becomes one with Brahman. Thus ends the sixth chapter. 

V-8: Control the mind until It quiescence reaches in the heart. This is knowledge and meditation; The rest is naught but words. 


V-10: Yogin dissolves himself with self In Being, through meditation (high); Meditation on non-self is deemed No meditation at all.

V-18: As long as illusions of words Encompass one, difference lasts; When darkness is scattered, It is unity one sees.


; ever sensible (but) wandering alone as though he were a child, madman or ghost; always observing silence and deeply meditating on his Self, he has for his support the propless (Brahman); forgetting everything (else) in consonance with the absorption in his Self; this Turiyatita sage reaching the state of the Avadhuta ascetic and completely absorbed in non-duality (of the Atman) (finally) gives up his body as he has become one with Om (the Pranava): such an ascetic is an Avadhuta; he has accomplished his life’s purpose.


One who has directly realized, like the berry in the palm, the Atman without a second, devoid of class, quality and action and of defects like the six waves (like hunger), the states (like birth and death), of the nature of truth, knowledge and bliss, free from adjuncts, the basis of all thoughts, immanent in all creatures, present inside and outside like space. Bliss impartite, beyond (ordinary) knowledge, to be realized by experience alone – and having become successful, free from lust etc., rich in mental control, without greed etc., mind untouched by hypocrisy etc



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4-5(a). The acquisition of the six virtues, Sama, etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of ‘mine’ in all objects, you should place your consciousness of ‘I’ in (or identify yourself with) me, who am the witness Chaitanya (consciousness). 5(b)-7(a). To be born as a human being is difficult – more difficult it is to be born as a male being – and more so is it to be born as a Brahmana. Even then, if the fool does not cognise through the hearing, etc., of Vedanta, the true nature of the Sachchidananda (of Brahman) that is all-pervading and that is beyond all caste and orders of life, when will he obtain Moksha?



15(b)-16(a). When that knowledge which dispels the idea that this body (alone) is Atman, arises firmly in one’s mind as was before the knowledge that this body (alone) is Atman, then that person, even though he does not desire Moksha, gets it


19. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajnana alone is Brahman. It has truth and Prajnana as its characteristics.

28-30. By cognising clearly my form, one is not trammelled by Karma. 

He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense – that is the all-witness – that is the one noumenal Vijnana, that is the blissful Atman (as contrasted with Jivatma or the lower self) and that is the self-resplendent. He is one that should be known as ‘I’ (myself). O Ribhu, may you become He



31. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one’s own true nature. One who has this known fully Atman has neither emancipation nor bondage.


32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.

40. To the ignorant, what is the use of the mere drying up of the body ? By beating about the hole of a snake, can we be said to have killed the big snake within. 

41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.


42. When a Yogin knows his Atman to be the Absolute, then he becomes a Jivanmukta

Having abandoned the universe, which is of the form of Sankalpa and having fixed your mind upon the Nirvikalpa (one which is changeless), meditate upon my abode in your heart. 


48-49(a). Make the desires nil. Always be without any stain. How then can the bright lamp of Atmic Vijnana arising through the Vedas be affected by the Karma arising from the ignorance of the actor and the agent ?


57. Those who do not cognise the Tattva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them ? Whence then is happiness (to them) in this universe ? 

69. Shastras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one’s fitness for action (in this universe) ceases. With the cessation of Prarabdha (the portion of the past Karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. Maya is thus destroyed in a three-fold manner.



If the non-dual one is truly discerned, then all affinities (for objects) cease.


75. As salt dissolved in water becomes one, so if Atman and Manas become identified, it is termed Samadhi.

76. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one’s true state.


77. Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas.



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83. The person who desires all the wealth of Yoga should, after having given up all thoughts, practise with a subdued mind concentration on Nada (spiritual sound) alone.” Thus ends the second Chapter of Varaha Upanishad.



the first stage is Subhechcha (good desire); the second is Vicharana (inquiry); the third is Tanumanasi (or pertaining to the thinned mind); the fourth is Sattvapatti (the attainment of Sattva); the fifth is Asamsakti (non-attachment); the sixth is the Padartha-Bhavana (analysis of objects) and the seventh is the Turya (fourth or final stage).

40. He should try to go up by the union of Prana and Apana. This most important Yoga brightens up in the body the path of Siddhis.


66-67(a). Then to the Yogin comes Vedha (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of Gurus and Devatas and through the practice of Yoga



20. Silly women are the nets spread by the hunter called Cupid to entangle the bodies of men in the form of birds. 21. Woman is the bait stuck in the fish-hook at the string of evil propensity to catch men in the form of fish that are in the pond of worldly life and that are active in the mud of the mind.

Pranava would be upward looking and among ignorant people Pranava would be looking downward. 75-78 Pranava exists like this. The one who knows this knows the Vedas. In the anahatha sound form, it grows upwards in case of wise people. 79 


751

1. Chitta has two causes, Vasanas and (Prana) Vayu. If one of them is controlled, then both are controlled.



757

3. A man longs for an object through passion and is infatuated with passion for objects. One should always leave these two and seek the Niranjana (stainless).

27-28(a). The Vijnana Atman that dwells in this body is deluded by Maya during the states of waking, dreaming and dreamless sleep; but after many births, owing to the effect of good Karma, it wishes to attain its own state.



28(b)-29(a). Who am I ? How has this stain of mundane existence accrued to me ? What becomes in the dreamless sleep of me who am engaged in business in the waking and dreaming states ? 

29(b)-30. Just as a bale of cotton is burnt by fire, so the Chidabhasa which is the result of non-wisdom, is burnt by the (wise) thoughts like the above and by its own supreme illumination. The outer burning (of body as done in the world) is no burning at all


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Yoga Shikha Upanishad

“All the living beings are surrounded by the net of illusion, Oh God, Parameshwara, Oh God of Gods, How will they attain salvation? Be kind enough to tell.” Asked Lord Brahma to Lord Parameshwara and he replied as follows: 

1.1 Some people say that the only way out is Jnana (knowledge). To attain occult powers, that alone will not suffice. How can Jnana without Yoga lead to salvation? It is also true that Yoga alone without Jnana will not lead to salvation. So the one who aims at salvation, should learn Jnana and Yoga together. 

1.2 Like a rope ties a bird, the minds of all living beings are tied. 

Enquiries and researches do not affect the tie of this mind. So the only way to win over this mind is through victory over Prana. 

There is no other option to get victory over Prana except Yoga and there are no methods except those shown by Siddhas. 

1.3 So I am teaching you this Yoga Shika (head of all yogas). It is greater than all Jnanas. After sitting in either Padmasana (lotus position) or any other Asana, and after concentrating the sight to the tip of the nose and after controlling both the hands and legs, meditate on the letter ‘Om’ with a concentrated mind. If one continuously meditates on Parameshwara, he would become an expert in yoga and the Parameshwara would appear before him. 1.4



If we sit in an asana and continuously practice, the bindu will cease from going down. Without Pooraka and Rechaka, the Prana would stand in Kumbhaka for a very long time. You would hear different types of sound. The nectar will start flowing from the place of the moon. Hunger and thirst will cease. Mind would get concentrated on the ever flowing bliss. 


 The four steps for this are Mantra Yoga, Laya Yoga, Hatha Yoga and Raja Yoga. The great Maha Yoga, which is one, has been divided in to four and named as above. 



 The prana goes out with sound “ham” and goes in with the word “sa”, and all beings naturally chant the mantra “Hamsa, Hamsa” (while exhaling and inhaling). This is chanted in the Sushumna after being taught by the Guru in an inverted manner (Hamsa inverted is soham). This chanting of the mantra “Soham, Soham (I am it)" is called Mantra Yoga. Sun is the letter “Ha” and moon is the letter “Tha”. The joining of sun and the moon is the Hatha Yoga. Due to Hatha Yoga, the idiocy which is the cause of all doshas (draw backs) is swallowed. When the merging of Jeevatma and Paramatma takes place, mind melts and vanishes. And only air of Prana remains. This is called Laya Yoga. Because of Laya Yoga that heavenly Swathmananda Sowkhya (the well being of the joy of ones own soul) is attained. In the great temple of the middle of yoni (the female organ) the principle of the Devi, which is red like Hibiscus flower lives as Rajas in all beings. The merger of this rajas with the male principle is called Raja Yoga. As a result of Raja Yoga, the Yogi gets all the occult powers like Anima. You have to understand that all these four types of Yogas are nothing but the merger of Prana, Apana and Samana. 1.5


There are no greater mantras than Nadha (sound), no Gods greater than Atma, no greater worship than the meditation and no pleasure greater than satisfaction. My devotee who understands this would remain stable in his happiness. 

To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.


In Taittiriya Upanishad fear has been told as belonging to that foolish person who finds difference between Jeevatma(soul) and Paramatma (God).



 The Yogi is able to get salvation by seeing his mind with his mind. We have to see the mind with the mind and hanker for that mad state. We have to see the mind with the mind and be stable in Yoga. 6.1


 By constant practice of Nadha, the bad influences will vanish. That which is Nadha becomes the Bindu and then becomes the mind. One has to clearly aim at the unification of Nadha, Bindu and Chitta. Mind itself is the Bindu and that is the reason for the state of creation of the world. Similar to milk being produced by the cow, Bindu is produced by the mind. 6.2

 One has to enter it by controlling the airs in the body. One has to send the air (Vayu) upwards. One has to practice Vayu, Bindu Chakra and Chintha. Once the Yogi realizes Samadhi by one of them, he feels that everything is nectar like.


 Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.


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Adopting his teacher as the one who pilots the ship and by adopting his teachings as the stable ship, with the power of constant practice, one crosses the sea of this birth. Thus tells this Upanishad.



765  Yoga tattva Upanishad


1. I shall now describe Yoga-Tattva (Yoga-Truth) for the benefit of Yogins who are freed from all sins through the hearing and the studying of it. 

2. The supreme Purusha called Vishnu, who is the great Yogin, the great being and the great Tapasvin, is seen as a lamp in the path of the truth.


5-6. Kaivalya, the supreme seat, is the path which gives them emancipation, which rends asunder the snare of Maya, which is the destroyer of birth, old age and disease and which enables one to overcome death. There are no other paths to salvation. Those who go round the net of Shastras are deluded by that knowledge.

 How could Jnana capable of giving Moksha arise certainly without Yoga ? 15. And even Yoga becomes powerless in (securing) Moksha when it is devoid of Jnana. So the aspirant after emancipation should practise (firmly) both Yoga and Jnana.


17-18(a). That is Jnana through which one cognises (in himself) the real nature of Kaivalya as the supreme seat, the stainless, the partless and of the nature of Sachchidananda without birth, existence and death and without motion and Jnana. 



20. There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya and Nishpatti.


 Pratyahara (subjugation of the senses), Dharana (concentration), Dhyana, the contemplation on Hari in the middle of the eyebrows and Samadhi that is the state of equality


68-69(a). Let him practise Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of sense during cessation of breath is called Pratyahara.



69(b). Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman. 


Vayu (or breath) through arduous practice pierces along with Agni the Kundalini through thought and enters the Susumna uninterrupted. When one’s Chitta enters Susumna along with Prana, it reaches the high seat (of the head probably) along with Prana.


131(b)-134(a). That breast from which one suckled before (in his previous birth) he now presses (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before. She who was once his mother will now be wife and she who is now wife is (or will be) verily mother. He who is now father will be again son and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds.



139(b)-140(a). The person engaged in Yoga obtains the supreme seat, which is like a pure crystal, which is without parts and which destroys all sins



140(b)-141. As a tortoise draws its hands and head within itself, so drawing in air thus and expelling it through the nine holes of the body, he breathes upwards and forwards. 

142. Like a lamp in an air-tight jar which is motionless, so that which is seen motionless through the process of Yoga in the heart and which is free from turmoil, after having been drawn from the nine holes, is said to be Atman alone.



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12. He who removes the knot in the heart in the form of material desire, is called Hari.

19. Anyone who develops love for Chaitanya Mahaprabhu, worships Him or meditates on Him is freed from sin, becomes purified, understands the Supreme Truth, and overcomes lamentation. For him, there is no other destination.