23298197 Thirty Minor Upanishads Tr by K Narayanasvami Aiyar Translator of Laghu Yoga Vasishtha 1914

7/27/2019 23298197 Thirty Minor Upanishads Tr by K Narayanasvami Aiyar Translator of Laghu Yoga Vasishtha 1914

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

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K. NA#A$ANA'AM" A"$A#

Transator o

)a/h0 $o/a asishtha, as0devamanana

c. c. c.

MA(#A'

[1914]

'canned, prooed and ormatted at sacred-tets.com by 2ohn +r0no !are, November39. This tet is in the p0bic domain in the U' beca0se it 5as p0bished priorto 1936.

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1. M00rveda

?pa/e 16@

6. Niraamba-Upanishad o '=00rveda

?pa/e 1@

4. Maitreya-Upanishad o 'amaveda

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B. Kaivaya-Upanishad o Krshna-$a>0rveda

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C. Amrtabind0-Upanishad (o.

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D. Atmabodha-Upanishad o #/veda

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. '0rveda

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9. &ain/aa-Upanishad o '=00rveda

?pa/e 46@

1. Adhyatma-Upanishad (o.

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11. '0baa-Upanishad (o.

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13. Te>obind0-Upanishad o Krshna-$a>0rveda

?pa/e D@

16. +rahmopanishad (o.

?pa/e 1C@

14. a>ras0chi-Upanishad o 'amaveda

?pa/e 11@

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1B. '=arira0rveda

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1C. arbha-Upanishad (o.

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1D. Tarasara-Upanishad o '=00rveda

?pa/e 134@

1. Narayana-Upanishad o Krshna-$a>0rveda

?pa/e 13@

19. Kaisantarana-Upanishad (o.

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33. '=andiya-Upanishad o Atharvanaveda

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36. $o/atattva-Upanishad o Krshna-$a>0rveda

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34. (hyanabind0-Upanishad o 'amaveda

?pa/e 33@

3B. !amsa-Upanishad o '=00rveda

?pa/e 313@

3C. Amrtanada-Upanishad o Krshna-$a>0rveda

?pa/e 31C@

3D. araha-Upanishad (o.

?pa/e 33@

3. Mandaabrahmana-Upanishad o '=00rveda

?pa/e 346@

39. Nadabind0-Upanishad o #/veda

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6. $o/a0rveda

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[p. i]

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7%#*8%#(

7%# the irst time it is, " beieve, that the *n/ish transation o so many as 6Upanishads is bein/ p0t orth beore the p0bic in a coected orm. Amon/ the!ind0 'cript0res, the edas hod the pre-eminent pace. The Upanishads 5hich arec0ed rom the Aranyaendra )a Mitra and re-transated by Ma M0er inhis 'acred +oo


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As the 'o0th "ndian edition o the Upanishads is not avaiabe or the st0dy oa, " intend to have the recensions o that edition printed in (evana/aricharacters, so that even those that have a itte


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persons o this stamp. Nor are they intended tor mere inteect0a peope 5ho haveno


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:hristianity states that od created the so0 in !is o5n ima/e and that the so0has to rise to the 0 stat0re o od in order to reach !im. !ind0ism says that2ivatma Gthe h0man so0H is an Ams=a or portion o &aramatma, or od, 5hich is toevent0ay 0nod the po5ers o od, and compares it 5ith a ray o the s0n o od,or a spar< o0t o the ire o od. "n a rei/ions, there is an 0nanimity oopinion that the so0 is a i


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the eipses as best as 5e can.

%ne more remar< may be made 5ith reerence to the Upanishads. *ach Upanishad issaid to beon/ to one o the edas. *ven i 5e ta


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0ttered by Me. " am 5e estabished in edanta Gor the end o edas orya savation 5hich is prod0ctive o +rahmic biss and a0spicio0s. Th0sthese


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Gor disembodied savationH, st0dy the 1 Upanishads. " 5i tr0y state in orderthe Gnames o theH Upanishads 5ith their '=anti Gp0riicatory MantrasH. !ear


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+rhadaranyaoyment is ra0/ht 5ith pains and hence tends to5ards bonda/e. Thecontro o it Gthe :hittaH is 2ivanm0


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o 2ivanm0


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5ord] 5itho0t any desire. % Mar0ti, the M0nis ects, 5hich is o the nat0re o theob>ect itse, and 5hich is the ca0se o the ori/ination and absorption o :hitta.This ecessivey 0ct0atin/ :hitta is the ca0se o birth, dota/e and death, d0eto the identiication o itse 5ith ob>ects practised irmy [or a on/ time].)i


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To the tree o the mind havin/ the ever-/ro5in/ branches o modiications, thereare t5o seeds. %ne is the 0ct0ation o &rana, and the other is the irmness oasana. The [%ne] A-pervadin/ :onscio0sness is a/itated by the 0ct0ation o&rana. The means o (hyana by 5hich [the one] 2nana is attained thro0/h the one-pointedness o the mind is no5 imparted to yo0. Ater d0y resovin/ bac< thethin/s ori/inated [in the 0niverse] 5ith a their chan/es, meditate 0pon that5hich remains--[viI.], :hinmatra Gthe conscio0sness aoneH, 5hich is aso:hidananda Gconscio0s-bissH. The 5ise say that the interva eperienced by $o/ins

ater the inspiration and beore the GnetH epiration is [the interna] K0mbha


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[para/raph contin0es] otra [can]. " am that non-d0a %ne G+rahmanH that is othe nat0re o the visibe G2nanaH, i


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4. 8hat is idya Gects o senses as

so0nd, etc., thro0/h the 14 or/ans [3] as Manas, etc., havin/ the s0n and therest as their presidin/ deities.

'5apna is that [state] d0rin/ 5hich Atma eperiences, thro0/h the 14 or/ansassociated 5ith the asanas [ainities],

[p. 14]

o the 5aects 5hich are o the orm o theasanas created or the time bein/, even in the absence o [the /ross] so0nd andthe others. Atma eperiences '0sh0pti 5hen it does not eperience so0nd and otherob>ects o sense rom the cessation o the 0nctions o the 14 or/ans, there bein/no specia en>oyin/ conscio0sness on acco0nt o the absence o these or/ans.

T0riya is that state d0rin/ 5hich Atma is a 5itness to the eistence o the above-mentioned three states, tho0/h it is in itse 5itho0t GtheirH eistence and non-eistence and d0rin/ 5hich it is one 0ninterr0pted :haitanya Gconscio0snessHaone. And that :haitanya is that 5hich is connected 5ith the three states, 5hichis 5itho0t the three states, and 5hich is pare.

C. 8hat are the Annamaya, &ranamaya, Manomaya, i>nanamaya and Anandamaya Kos=asGsheathsH

Annamaya sheath is the a//re/ate o the materias ormed by ood. 8hen the tenay0s Gita airsH, &ranas and others, o5 thro0/h the Annamaya sheath, then itis caed the &ranamaya sheath. 8hen Atma connected 5ith the above t5o sheaths

perorms the 0nctions o hearin/, etc., thro0/h the 14 or/ans o Man as andothers, then it is caed Manomaya sheath.

8hen in the GAntah-nanamaya sheath.

8hen the se-ca0se 2nana is in its 'e-biss inana, then it is caedAnandamaya sheath. Atma 5hich is associated 5ith the Upadhi [vehice] o thesesheaths is i/0rativey caed Kos=a.

D. 8hat is meant by Karta GactorH, 2iva, &anchavar/a [the ive /ro0ps], Kshetra>na

Gthe ord o the paceH, 'a


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so0nd, to0ch, orm, taste and odo0r.

2iva is that Adhyasi [de0ded one] that thinect to UpadhisGvehicesH, or the characteristics o =That= epressed by the 5ord Tat s0b>ectto Upadhis. "t is itse dierenceess and is seen as the 'eat o everythin/. "tis the p0re, the no0mena, the tr0e and the indestr0ctibe.


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And 5hat is 'atya Gthe tr0eH

"t is the 'at G+e-nessH 5hich is the aim pointed o0t by the edas. "t is that5hich cannot be said to be Asat Gnot-+e-nessH. "t is that 5hich is not aected bythe three periods o time. "t is that 5hich contin0es to eist d0rin/ the threeperiods o time. "t is that 5hich is. "t is one 5itho0t a second. "t has not thedierences o simiarity or dissimiarityL or it is that 5hich is the so0rce o

a ideas. "t is that 5hich does not perish even tho0/h space, time, matter,ca0se, etc., perish.

And 5hat is 2nana G5isdomH

"t is se-i/ht. "t is that 5hich i0minates a. "t is that Abso0te:onscio0sness 5hich is 5itho0t any obsc0ration. "t is that :onscio0sness 5hich hasno be/innin/ or end, 5hich is perpet0a and 5hich is the 5itness to amodiications and their opposites.

And 5hat is Ananta Gthe eternaH

"t is that 5hich is 5itho0t ori/in and destr0ction. "t is that 5hich is not

s0b>ect to the si chan/es GviI., birth, /ro5th, manhood, decay, od a/e anddeathH. "t is ree rom a Upadhis. "t is that :onscio0sness 5hich, bein/ a0 and 5itho0t

[p. 1D]

destr0ction, permeates the created 0niverse composed o Avya


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[1] Avidya GNescienceH and other orms, transormin/ herse into the orm o the0niverse. Th0s does a


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3. 8ho is "s=5ara and 5hat are !is characteristics

itse, havin/ thro0/h !is '=a


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Aoyer, and that are prod0ctiveo bonda/e, rebirth, etc.

34. 8hat is 2nana

"t is the reaisation by direct co/nition o the act that in this chan/in/

0niverse there is nothin/ b0t :haitanya [the one ie] that is :onscio0sness, thatis o the orm o the seer and the seen, pervadin/ a thin/s, that is the same ina, and that is not s0b>ect to chan/es i0/ation o the body and the senses, the servin/o a /ood 0r0 GteacherH, the hearin/ o the eposition o edantic doctrines andconstant meditation thereon.

3B. 8hat is A>nana

"t is the i0sory attrib0tion, inana orm bonda/e.

The tho0/ht obsc0ration [or menta i/norance] o the m0ndane eistence o minein s0ch as ather, mother, brother, 5ie, chid, ho0se, /ardens, ands, etc.,orms bonda/e.

The tho0/hts o "-ness as actor, etc., are bonda/e.

The tho0/ht o the deveopment in onese o the ei/ht 'iddhis Ghi/her psychicapo5ersH as Anima and others [1] is bonda/e.


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&ranas Gthe vita airsH, the or/ans o sense and actions, the interna or/ans Gotho0/htH, the 0nas and others, 5hich is o the nat0re o 'achchidananda and 5hichis the 5itness to a.

69. 8hat is rahya [or it to be ta


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A K"N named +rhadratha, thinectsH, retired to the orest, eavin/ his edest son to r0eover GhisH ects, the events thatocc0r to it thro0/h the bonda/e o Karma are merey 0nrea. "t is :hitta aonethat is 'amsara. "t sho0d be ceansed 5ith eort. 8hatever his :hitta Gthin


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5ho is a-pervadin/, chan/eess and vehiceess, and 5ho is 5isdom o the nat0reo Moects is (hyana GmeditationH.&0riyin/ the mind o its imp0rities is 'nana Gbathin/H. The s0b>0/ation o the"ndriyas Gsens0a or/ansH is '=a0cha Gp0riicationH. %ne sho0d drin< the nectaro +rahman and be/ ood or maintainin/ the body. !avin/ one Gtho0/htH aone, hesho0d ive in a soitary pace 5itho0t a second. The 5ise man sho0d observeth0s; then be obtains Abso0tion.

This body is s0b>ect to birth and death. "t is o the nat0re o the secretion othe ather and mother. "t is imp0re,

[p. 3D]

bein/ the seat o happiness and misery. GThereoreH bathin/ is prescribed orto0chin/ it. "t is bo0nd by the (hat0s Gs


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is dead. 8isdom, the son is born. "n this manner 5hie t5o


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GJ0aitiesH. " am '=iva Gthe a0spicio0sH. " am neither d0a or non-d0a. " am5itho0t the d0aities Go heat or cod, etc.H " am !e. " am neither eistence nornon-eistence. " am 5itho0t an/0a/e. " am the 'hinin/. " am the ory o void andnon-void. " am the /ood and the bad. " am !appiness. " am 5itho0t /rie. " am:haitanya. " am eJ0a Gin aH. " am the i


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%7

K#'!NA-$A2U#*(A

!A#"!-%M. Then [3] As=5aayana 5ent to )ord &arameshti G+rahmaH and addressed !imth0s; &ease initiate me into +rahmavidya G(ivine 8isdomH, 5hich is the most

eceent, 5hich is ever en>oyed by the 5ise, 5hich is mystic, and by 5hich theearned, ater havin/ soon reed themseves rom a sins, reach &0r0sha, the'0preme o the s0preme.

To him the randather Gth0sHLrepied; Kno5 G"tH thro0/h '=raddha GaithH, +haoys peas0res and pains in the severa 5ords 5hich are created by !isMaya. "n the dreamess seepin/ state 5hen a are absorbed, !e, repete 5ithTamas, attains the state o happiness. Then thro0/h the orce o the Karmas oprevio0s births, that 2iva a/ain 5aects Go the 0niverseH emanate rom the 2iva, 5ho sports in the three bodiesG/ross, s0bte and ca0saH. The three bodies are inay absorbed in !im 5ho isthe so0rce o a, 5ho is +iss, and 5ho is Abso0te 8isdom. 7rom !im, arise&rana, Manas, a the or/ans o sense and action, A


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eterna, is ony yo0rse. $o0 are

[p. 66]

ony That. %ne 5ho


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K#'!NA-$A2U#*(A

%M. Manas GmindH is said to be o t5o ects o sense tends to bonda/e,5hie that 5hich is not so attracted tends to emancipation. No5 inasm0ch as to a

mind 5itho0t a desire or sens0a ob>ects there is stated to be savation,thereore an aspirant ater emancipation sho0d render his mind ever ree rom aon/in/ ater materia ob>ects. 8hen a mind reed rom the desires or ob>ects andcontroed in the heart attains the reaity o Atma, then is it in the '0preme'eat. Ti that 5hich arises in the heart perishes, ti then it GManasH sho0d becontroed. This ony is Gtr0eH 5isdom. This ony is tr0e (hyana GmeditationH.%ther 5ays are b0t on/ or tedio0s. "t G+rahmanH is not at a one that can becontempated 0pon. "t is not one that cannot be contempated 0pon. "t is notcapabe o contempation, Gand yetH it sho0d be contempated 0pon. Then oneattains +rahman that is devoid o partiaity. $o/a sho0d be associated 5ith '5araGso0nd, accentH. G+rahmanH sho0d be meditated 0pon 5itho0t '5ara. +y meditatin/5itho0t '5ara 0pon +rahman, that 5hich is cannot become non-eistent. '0ch a+rahman is partess, devoid o ancy and J0iescent Gor ree rom the action o

mindH. 8hoever co/niIes " to be that +rahman

[p. 6B]

attains certainy +rahman. A 5ise man havin/


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cam and J0iescent sho0d be bro0/ht o0t inana is the eye and &ra>na is the seat. "t is &ra>nanaaone that is +rahman. A person 5ho meditates Gth0sH, eaves this 5ord thro0/h&ra>nana, the Atma and ascendin/ attains a his desires in the '0preme '5ar/adeathess. %hO " pray Thee, pace me in that nectar-evero5in/ 0naiin/ 5ord5here 2yotis Gthe i/htH a5ays shines and 5here one is revered. GThere is nodo0btH he attains nectar aso. %m-namah.


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" am 5itho0t Maya. " am 5itho0t compare. " am soey the thin/ that is o thenat0re o 5isdom. " am 5itho0t Ahan


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acco0nt o ishn0 5ho is o the orm o '=iva. The heart o ishn0 is '=iva. Theheart o '=iva is ishn0. As " see no dierence [3] Gbet5een these t5oH,thereore to me are prosperity and ie. There is no dierence--bet5een '=iva and

[p. 43]

[para/raph contin0es] Kes=ava Gishn0H. The body is said to be the divine tempe.The '=iva Gin the bodyH is the od 'adas=iva [1] Gin the tempeH.

!avin/ /iven 0p the cast-o oerin/s o a>nana, one sho0d 5orship !im 5ith thetho0/ht " am !e. To see GoneseH as not dierent Grom !imH is G>nanaH 5isdom.To maects is dhyana GmeditationH. The /ivin/ 0po the stains o the mind is snana Gbathin/H. The s0b>0/ation o the senses iss=o0cha Gceansin/H. The nectar o +rahman sho0d be dr0n


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Ad!$a$A "

%M. &ain/aa, havin/ served 0nder $a>nava


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thro0/h !is orders, be/an to pervade the macrocosm. Thro0/h !is orders, iratassociated 5ith ahanoyer. Associated 5ith the attrib0tes o the states o >a/rat, svapna,s0sh0pti, trance, and death and bein/ immersed in sorro5, he is G5hired abo0tandH de0ded iect to birth and death.

Ad!$a$A ""

&ain/aa a/ain addressed $a>nava


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[p. 4D]

sheath. Manas 5ith the >nanendriyas Gor/ans o senseH is the manomaya sheath.+0ddhi 5ith the >nanendriyas is the vi>nanamaya sheath. These three sheathsconstit0te the in/as=arira Gor the s0bte bodyH. GThat 5hich tends toH the a>nanaGi/noranceH o the #eaity Go AtmaH is the anandamaya sheath. This is the asa,pratibhasiects, o so0nd, etc., thro0/h the/race o the devata presidin/ over each o them. "n it, the 2iva, bein/ in themidde o the eyebro5s and pervadin/ the body rom head to oot, becomes the a/ento actions, s0ch as doin/, hearin/ and others. !e becomes aso the en>oyer o the

[p. 4]

r0its thereoL and s0ch a person doin/ oys the same there. )i


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ripenin/ o /ood


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obtained thro0/h acc0m0ated


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0r0. " bein/ o a p0re mind, o the nat0re o immac0ate :hit and resi/ned, andhavin/ the discrimination arisin/ rom the attainment o 5isdom " am !e, hesho0d concentrate his heart on &aramatma and obtain irm peace in his body, thenhe becomes o the nat0re o 2yotis, void o manas and b0ddhi. % 5hat avai ismi< to one content 5ith nectar % 5hat avai are the edas to him 5ho has


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times. !e p0riies his ancestors ten de/rees removed and his descendants tende/rees removed. !e becomes p0riied o a those that sit 5ith him or dinner. !ebecomes a /reat persona/e. !e becomes p0riied rom the sins o the m0rder o a+rahman, the drinas, 'attva and Tamas coo0rs.

P46;6 Avarana '=a


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%7

'=UK)A-$A2U#*(A

T!* %ne A>a G0nbornH is ever ocated in the cave Go the heartH 5ithin the body.G&rthiviH the earth is !is bodyL tho0/h !e pervades the earth, it does not


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The /ranthi Gor nana, is broects 5hich are s0perimposed on one=s Atma, one becomes himse &arabrahmanthe 0, the secondess and the actioness. !o5 can there be the hetero/eneity othe 0niverse o sanoyment. The cessation o the risin/ o the idea o " is the hi/hest imit o


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b0ddhiL 0parati be/ins rom 5here the menta states once destroyed do not a/ainarise. That ascetic is said to possess 'thitapra>na 5ho en>oys biss a5ays and5hose mind is absorbed in +rahman that is ormess and actioness. That state omind is termed pra>na that reaises the oneness o +rahman and Atma ater deepinJ0iry, and that has the vrtti o nirvi


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Atma. 8hither is this 5ord /one, then !o5 did it appear 8here is it absorbed"t 5as seen by me >0st no5, b0t no5 it is /one. 8hat a /reat miraceO 8hat is itto be taected 8hat is other Gthan AtmaH And 5hat isdierent Grom "tH "n this mi/hty ocean o +rahman 0 o the nectar o0ndivided biss, " do not see, hear, or


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[p. C3]

aeH. To him, +rahma Gthe &0r0shaH spoapatis Gpro/enitorsH. +rahmanas [3] 5ere born rom !is mo0th, Kshattriyasrom !is hands, ais=yas rom !is thi/hs, and rom the eet 5ere born the '=0dras.The moon 5as born rom !is manas GmindH, the s0n rom !is eyes, vay0 rom G!isHears and pranas rom G!isH heart. Th0s a thin/s 5ere born.

K!An(A ""

7rom apana came Nishadas, $a0ry to anycreat0re, ceibacy and compete indierence to 5ordy ob>ectsL [1] and there areno other means. 8hoever ees happy 5ith the tho0/ht ="


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+rahman "tse as he 5ho


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The nose is adhyatma, the odoriero0s adhibh0ta, and the earth is adhidaivata.The nadis bind them. !e 5ho moves in the nose, the odoriero0s, the earth, thenadis, prana, vi>nana, ananda, the anana, ananda, the a


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+rahma, the nadis, prana, vi>nana, ananda, the a


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s0madhyama, nasira, s=is=ira, s0ra, s0rya, and bhasvati Go0rteen nadis in aH,that 5hich th0nders, sin/s and rains, viI., ar0na, Aryama Gs0nH, :handramasGmoonH, Kaa GpartH, Kavi G'=0apati, "ndra, KaaGor timeH o days, ha-days, Kapa, the 0pper, and the directions--a these areNarayana. That 5hich 5as and 5i be is this &0r0sha ony. )i


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K!An(A "E

%nce #ainana becomes vi>nana onyL that 5hich disappears in ananda

becomes ananda onyL that 5hich disappears in t0rya becomes t0rya ony--GatheseH attain that 5hich is deathess, earess, sorro5ess, endess, andseedess.

Then !e contin0ed; That 5hich disappears in the ear becomes ear itseL that5hich disappears in the a0dibe becomes the a0dibe onyL that 5hich disappears indi< GspaceH becomes di< onyL that 5hich disappears in s0dars=ana Gdisc0sH becomess0dars=ana ony; that 5hich disappears in apana becomes apana onyL that 5hichdisappears in vi>nana becomes vi>nana onyL that 5hich disappears in ananda becomeananda onyL that 5hich disappears in t0rya becomes t0rya ony--Ga theseH attainthat 5hich is deathess, earess, sorro5ess, endess, and seedess.

Then !e contin0ed; That 5hich disappears in the nose becomes nose onyL that

5hich disappears in the odoriero0s becomes odoriero0s onyL that 5hichdisappears in prthivi becomes prthivi onyL that 5hich disappears in >itamGvictoryH becomesL victory onyL that 5hich disappears in vyana becomes vyanaonyL that 5hich disappears in vi>nana becomes vi>nana onyL that 5hich disappearsin biss becomes biss onyL that 5hich disappears in t0rya becomes t0rya ony--Ga theseH attain that 5hich is deathess, earess, sorro5ess, endess, andseedess.

Then !e contin0ed; That 5hich disappears in the mo0th becomes the mo0th onyLthat 5hich disappears in the tasted becomes the tasted onyL that 5hich disappearsin ar0na becomes ar0na onyL that 5hich disappears in so0mya

[p. D1]

[para/raph contin0es] Gmoon or Merc0ryH becomes so0mya onyL that 5hich disappearsin 0dana becomes 0dana onyL that 5hich disappears in vi>nana becomes vi>nanaonyL that 5hich disappears in biss becomes biss onyL that 5hich disappears int0rya becomes t0rya ony--Ga theseH attain that 5hich is deathess, earess,sorro5ess, endess, and seedess.

Then !e contin0ed; That 5hich disappears in the snana onyL that 5hich disappears in biss becomes biss onyL that 5hichdisappears in t0rya becomes t0rya ony--Ga theseH attain that 5hich is

deathess, earess, sorro5ess, endess, and seedess.

Then !e contin0ed; That 5hich disappears in va< becomes va< onyL that 5hichdisappears in speech becomes speech onyL that 5hich disappears in A/ni becomesA/ni onyL that 5hich disappears in nana onyL that 5hich disappears in biss becomes biss onyL that 5hichdisappears in t0rya becomes t0rya ony--Ga theseH attain that 5hich isdeathess, earess, sorro5ess, endess, and seedess.

Then !e contin0ed; That 5hich disappears in the hand becomes the hand onyL that


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Then !e contin0ed; That 5hich disappears in ahanna becomes Kshetra>na itseL that 5hich disappears inbhasvati becomes bhasvati itseL that disappears in na/a becomes na/a itseLthat 5hich disappears in vi>nana becomes vi>nana itseL that 5hich disappears inananda becomes ananda itseL that 5hich disappears in t0rya t0rya itse--GatheseH attain that 5hich is deathess, earess, sorro5ess, endess, andseedess.

!e 5ho


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"n 5hat are these G'atya 5ordsH 5oven 5arp and 5oo "n the &ra>apati o


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sin/e and en/a/ed in samadhi. !e sho0d be on/in/ ater the attainin/ o Atmaand havin/ attained this ob>ect, he is desireess, his desires have decayed. !eears none, tho0/h he inds the ca0se o death in s0ch as eephants, ions,/adies, m0sJ0itoes, ichne0ma, serpents, $a


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amiy and cond0ct are not ects to the ive or/ans o sense,the ive or/ans o action, and the antah


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anna or ood-s0bstance has to pass thro0/h in order to become the /ross ood.

PDC;1 The ca0ses and eects are herein /iven o0t, the ca0se o an eect becomin/itse the eect o a hi/her ca0se.


[p. D]

T*2%+"N(U [1]-U&AN"'!A(

%7

K#'!NA-$A2U#*(A

:!A&T*# "

&A#AM-(!$aNA Gthe s0preme meditationH sho0d be 0pon te>o bind0, 5hich is the Atmao the 0niverse, 5hich is seated in the heart, 5hich is o the siIe o an atom,5hich pertains to '=iva, 5hich is J0iescent and 5hich is /ross and s0bte, as asoabove these J0aities. That aone sho0d be the dhyana o the M0nis as 5e as omen, 5hich is 0 o pains, 5hich is diic0t to meditate on, 5hich is diic0tto perceive, 5hich is the emancipated one, 5hich is decayess and 5hich isdiic0t to attain. %ne 5hose ood is moderate, 5hose an/er has been controed,5ho has /iven 0p a ove or society, 5ho has s0bd0ed his passions, 5ho has

overcome a pairs Gheat and cod etc.H, 5ho has /iven 0p his e/oism, 5ho does notbess anyone nor ta


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these do not eist in "tH. G"n "tH there is no pride o Gbeon/in/ toH the+rahmana caste, nor is there the coection o the 0/ation o the sensesH, dharana, atma-dhyana and samadhi--theseare sponana that a is+rahmanL this sho0d be practised oten and oten. Niyama, in 5hich there is thes0preme biss en>oyed thro0/h the o5in/ Gor incinationH o the mind to5ardsthin/s o the same Gspirit0aH


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as pratyahara, thro0/h 5hich one sees Atma GevenH in the ob>ects o sense, andpeases chitta thro0/h manas. "t sho0d be practised oten and oten. Thro0/hseein/ +rahman 5herever the mind /oes, the dharana o the mind is obtained.(harana is tho0/ht o hi/hy by the 5ise. +y dharana is meant that state 5here oneind0/es in the /ood tho0/ht, " am +rahman aone, and is 5itho0t any s0pport.This dhyana is the /iver o s0preme biss. +ein/ irst in a state ochan/eessness, and then thoro0/hy or/ettin/ GevenH that state o5in/ to theco/nition o the Gtr0eH nat0re o +rahman--this is caed samadhi. This oyedH by a 5ise person ti his co/nition itse0nited in a moment 5ith the state o pratya/ GAtmaH. Then this Kin/ o $o/insbecomes a 'iddha, and is 5itho0t any aid Go0tside himseH. Then he 5i attain astate, inepressibe and 0nthinoyment, absorption Gin materiaob>ectH, tamas, distraction, impatience, s5eat, and absent-mindedness. A theseobstaces sho0d be overcome by inJ0irers into +rahman. Thro0/h bhavavrttisG5ordy tho0/htsH, one /ets into them. Thro0/h s=0nya-vrttis Gvoid or emptytho0/htsH, one /ets into them. +0t thro0/h the vrttis o +rahman, one /ets0ness. Thereore one sho0d deveop 0ness thro0/h this means Go +rahmanH.!e 5ho abandons this vrtti o +rahman, 5hich is very p0riyin/ and s0preme--that

man ives in vain i


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mysterio0sL it is the


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permanent and the soe 'attva. " am the ="= that has /iven 0p ="=. " am one thatis 5itho0t anythin/. " am 0 o :hida


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the Adis=esha Gthe primeva '=eshaH. [1] " aone am the '=esha. " am 5itho0t nameand orm, o the nat0re o biss, o the nat0re o bein/ 0nperceivabe by thesenses, and o the nat0re o a bein/sL " have neither bonda/e nor savation. "am o the orm o eterna biss. " am the primeva conscio0sness aone, thepartess and non-d0a essence, beyond reach o speech and mind, o the nat0re obiss every5here, o the nat0re o 0ness every5here, o the nat0re o earthybiss, o the nat0re o contentment every5here, the s0preme nectary essence, andthe one and secondess 'at, GviI.,H +rahman. There is no do0bt o it. " am o the

nat0re o a-void. " am the one that is /iven o0t by the edas. " am o thenat0re o the emancipated and emancipation, o Nirvanic biss, o tr0th and5isdom, o 'at aone and biss, o the one beyond the o0rth, o one 5itho0tancy, and ever o the nat0re o A>a Gthe 0nbornH. " am 5itho0t passion or a0ts." am the p0re, the eni/htened, the eterna, the a-pervadin/ and o the nat0reo the si/niicance o %m, o the spotess, and o :hit. " am neither eistin/ nornon-eistin/. " am not o the nat0re o anythin/. " am o the nat0re o theactioness. " am 5itho0t parts. " have no sembance, no manas, no sense, nob0ddhi, no chan/e, none o the three bodies, neither the 5a


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not-Atma. The 5hee =" am +rahman= destroys the as0ras o not-Atma. The mantra ="am +rahman= 5i reieve a GpersonsH. The mantra =" am +rahman= /ives spirit0a5isdom and biss. There are seven crores o /reat mantras and there are vratasGvo5sH o Gor yiedin/H h0ndred crores o births. !avin/ /iven 0p a othermantras, one sho0d ever practise this mantra. !e obtains at once savation, andthere is not even a partice o do0bt abo0t it. Th0s ends the third chapter o theTe>obind0-Upanishad.

:!A&T*# "

The K0mara as


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happiness, neither


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the s0preme biss aimin/ at the hi/hest vedanta, 5ho drin0ice o thenectar o +rahman, 5ho has the nectar o +rahman as medicine, 5ho is devoted tothe >0ice o the nectar o +rahman, 5ho is immersed in that >0ice, 5ho has thebeneicent 5orship o the +rahmic biss, 5ho is not satiated 5ith the >0ice o thenectar o +rahman, 5ho reaises +rahmic biss, 5ho co/niIes the '=iva biss in+rahmic biss, 5ho has the e0/ence o the essence o +rahmic biss, 5ho hasbecome one 5ith it, 5ho ives in the ho0sehod o +rahmic biss, has mo0nted thecar o +rahmic biss, 5ho has an imponderabe :hit bein/ one 5ith it, 5ho is

s0pportin/ GaH, bein/ 0 o it, 5ho associates 5ith me havin/ it, 5ho stays inAtma havin/ that biss and 5ho thin


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the discrimination o Atma rom non-Atma. The 'a/e repied th0s;

The 0rthest imit o a va< GspeechH is +rahmanL the 0rthest imit to atho0/hts is the 0r0. [1] That 5hich is o the nat0re o a ca0ses and eectsb0t yet 5itho0t them, that 5hich is 5itho0t sanoyment and contempation and beyond nadas and


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the eye Gor si/htHL in the absence o the seen, there is no eye. "n the absence othe interior, there is no eterior. " there sho0d be 0ness, then non-0nessis possibe. Thereore GaH this eists no5here. Neither yo0 nor ", nor this northese eist. There eists no Gob>ect oH comparison in the tr0e one. There is nosimie in the 0nborn. There is Gin itH no mind to thin


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[p. 9D]

[para/raph contin0es] Tho0 art +rahmanL tho0 art timeL and tho0 art +rahman, thatis ever and imponderabe. Tho0 art every5here, o a orms, and 0 oconscio0sness. Tho0 art the tr0th. Tho0 art one that has mastered the siddhis, andtho0 art the ancient, the emancipated, emancipation, the nectar o biss, the od,the J0iescent, the diseaseess, +rahman the 0, and /reater than the /reat. Tho0

art impartia, 'at and the ancient


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o as the interna or/anL the conception =" am the body= is spo


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no o5er, r0it, sanda, i/ht 5aved beore /od, praise, prostrations orcirc0mamb0ation, no entreaty, conception o separateness even, obation o ood,oered ood, sacriice, actions, ab0se, praise, ayatri and sandhi Gperiod o>0nction, s0ch as t5ii/ht, etc.H, no menta state, caamity, evi desire, badso0, chandaa Go5 caste personH p0


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this is o the nat0re o >nana.

" am the secondess, havin/ >nana and biss. " am o the nat0re o an i0minatoro a thin/s. " am o the nat0re o a non-bein/. " aone shine a5ays.Thereore ho5 can " 5ith s0ch a nat0re become asat That 5hich is caed =tho0= isthe /reat +rahman o the nat0re o the biss o conscio0sness and o the nat0re ochit havin/ chida


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5aste Gb0rntH seeds, 5hen the poor sha en>oy the happiness o the rich, 5hen theions sha be conJ0ered by the bravery o do/s, 5hen the heart o 2nanis is ect G+rahmanH, ob>ect,


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reationship, and the J0aiied person.


[p. 1C]

+#A!M%&AN"'!A( [1]

%7

K#'!NA-$A2U#*(A

[This Upanishad is intended to /ive a compete and cear idea o the nat0re oAtma, that has o0r avasthas Gstates o conscio0snessH and o0r seats, or the

better cons0mmation o the nir/0na dhyana.]

%M. '=a0naa/ratastate. As this GdevadattaH bears at the same time ei/ht sa/rata,the so0rce o (evas and edas, cin/s to a man ia/rata avastha, merit and demerit are post0ated o this (eva Gpo5erHL he iscapabe o /reat epansion and is the inner mover. !e is


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thin/s, and the Kshetra>na.

[1] The &0rs0ha has o0r seats--nave, heart, neca/rata, svapna, s0sh0pti, andt0rya. "n >a/rata he is +rahma, in svapna ishn0, in s0sh0pti #0dra, and in t0ryathe s0preme Anopavita Ghoy threadH, thes0preme, the hoy, 5hich came into eistence aon/ 5ith the &ra>apati, 5hich /iveson/ ie and 5hich is very eceentL et this /ive yo0 stren/th and te>as. The5ise man havin/ shaved his head competey, sho0d thro5 a5ay the eterna thread.!e sho0d 5ear, as the hoy thread, the s0preme and indestr0ctibe +rahman. "t iscaed s0tra, beca0se s0chanat Gindicatin/H Gthat the Atma is in the heartH. '0trameans the s0preme abode. !e 5ho nana--they ony nopavita in this 5ord. Those 5hose t0t o hair is >nana, 5ho areirmy /ro0nded in >nana and 5hose ya>nopavita is >nana, consider >nana ony ass0preme. 2nana is hoy and eceent. !e 5hose s=inana ina means ishn0 or sacriice and Upavita is that 5hich s0rro0ndsL hence that5hich s0rro0nds ishn0H is s0preme and is the s0preme re0/e. !e 5ho 5ears thatreay na Gishn0H and he ony na Gishn0H. %ne od hidden in a thin/s, pervades a thin/s and is the "nner)ie o a thin/s. !e a5ards the r0its

[p. 19]

o


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ire in the arani, so they 5ho practise tr0th and a0sterities see !im in theb0ddhi. As the spider thro5s o0t and dra5s into itse the threads, so the >iva/oes and ret0rns d0rin/ the >a/rata and the svapna states. The heart is in theorm o a cosed ot0s-o5er, 5ith its head han/in/ do5nL it has a hoe in thetop. Kno5 it to be the /reat abode o A. Kno5 that d0rin/ >a/rata it G>ivaHd5es in the eye, and d0rin/ svapna in the throatL d0rin/ s0sh0pti, it is in theheart and d0rin/ t0rya in the head. [1] G+eca0se b0ddhi 0nitesH the &ratya/atma5ith the &aramatma, the 5orship o sandhya G0nionH arose. 'o 5e sho0d perorm

sandhyavandana GritesH. The sandhyavandana perormed by dhyana reJ0ires no 5ater."t /ives no tro0be to the body or the speech. That 5hich 0nites a thin/s is thesandhya o the one-staed GsannyasinsH. Kno5in/ That rom 5hich speech and mindt0rn bac< 5itho0t bein/ abe to obtain it and That 5hich is the biss o >iva, the5ise one is reed. The secret o +rahmavidya is to revea the rea nat0re o theAtma, that is a-pervadin/, that is iras0chi--the 5eapon that is the destroyer oi/norance--5hich condemns the i/norant and praises the man o divine vision.

There are o0r castes--the brahmana, the nana "s it iva the brahmana No. 'ince the >iva is the same in the many


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past and 0t0re bodies Go a personsH, and since the >iva is the same in a othe many bodies obtained thro0/h the orce o iva is not thebrahmana.

Then is the body the brahmana No. 'ince the body, as it is made 0p o the iveeements, is the same or a peope do5n to chandaas, [3] etc., since od a/eand death, dharma and adharma are o0nd to be common to them a, since there isno abso0te distinction that the brahmanas are 5hite-coo0red, the


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P11;1 )it., the diamond-neede-Upanishad.

P11;3 The o5est cass o persons amon/ the !ind0s.

P111;1 %ne o the ceestia nymphs dancin/ in the co0rt o "ndra.

P111;3 The oyed in o0r present ie.

P111;6 The oyed in o0r 0t0re ives.

P111;4 The ainities /enerated by 0s in o0r present ie to be en>oyed hereater.

P111;B The si stains--h0n/er, thirst, /rie, con0sion, od a/e, and death.

P111;C +irth, eistence, etc.

P113;1 'ama, dama, 0parati, titi


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%7

K#'!NA-$A2U#*(A

%M. The body is composed o the ive GeementsHL it eists in the ive Gob>ects osense, etc.HL it has si s0pports; it is associated 5ith the si /0nasL it has

seven dhat0s Gessentia in/redientsH and three maas Gimp0ritiesHL it has threeyonis G5ombsH and is ormed o o0r


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the

[p. 11]

ninth, it becomes atty. '=0ects and the /roanin/ 0nderthe three


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overcomin/ the cyce o re-birthH nor have " acJ0ired the means o yo/a and >nana.AasO " am s0n< in the ocean o sorro5 and ind no remedy or it. 7ie on a>nanaOie on a>nanaO ie on the tro0bes ca0sed by passion and an/erL ie on the etterso samsara Gthe m0ndane eistenceHO " sha attain 5isdom rom a /0r0. " " /etmyse reed rom the 5omb, then " sha practise san


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and Koshtha/ni pertains to dahara and daiy cooivata is bieand near bie is &0ritati. Above the nave, t5o di/its to the et o it, isseated the so0rce o bie. The ood ta


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nat0re, Atma is atent and deathess, and is the 5itness and &0r0sha. "t ives inthis body, bein/ enveoped Gby mayaH. &rani Gor the >iva havin/ pranaH hasabhimana Gidentiication 5ith the bodyH on acco0nt o avidya. A>nana 5hichs0rro0nds it is the seedL the antahect to the cyce o re-births, etc., iseposed i


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%M. +rhaspati asnava


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that o conch--via., a


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ni/ht GbeoreH. 8hoever recites it in the evenin/ destroys the sins committedd0rin/ the day. 8hoever recites mornin/ and evenin/ becomes ree rom sins,ho5ever sin0 he may be. 8hoever recites GitH in the noon acin/ the s0n is reedrom a the ive [3] /reat sins as 5e as rom the minor ones. !e derives the/ood eects o the recitation o a the edas. 8hoever ya o Narayana. Th0s is the Upanishad.

7ootnotes

P13;1 The ei/ht syabes.

P139;1 Means ishn0 or +rahma devoted to Tapas, edas, Tr0th, and 2nana.

P139;3 They are thet o /od, drin


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8hoever 0tters three and a ha


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o yo/a. &aramahamsas i


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to5ards a Gob>ectsH, the orest o Naimis=a Gthe modern NimsarH, ied 5ith#shis that 5ere en/a/ed in the contempation o #eaity and had attained the/reatness o the ordained bissL GthereH thro0/h the recitation o stories abo0t!ari Gishn0H, associated 5ith the m0sica motes o 'a, #i, a, Ma, &a, (ha, andNi Go the /am0tH, abe to impart indierence to ob>ects and to ma


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dierence bet5een re/0ar and at0ra-sannyasa in the mantras to be 0ttered at thetime o ta


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vision Go +rahmanH, devoid o desiresL b0t he may be in one pace aone in therainy season. !avin/ J0ite abandoned his amiy, inc0din/ son and 5ie, vedanta,sacriice, and the sacred thread, the ascetic sho0d 5ander inco/nito.

[p. 14]

[para/raph contin0es] !avin/ /iven 0p a a0ts, s0ch as passion, an/er, pride,desire, and de0sion, the parivrat GasceticH sho0d become one that o5ns nothin/.

!e is a m0ni 5ho is devoid o ove and hate, 5ho re/ards eJ0ay a cod o earth,stone, or /od, 5ho does no in>0ry to any ivin/ creat0re, and is reed rom a.That ascetic reaches savation 5ho is associated 5ith Atma>nana, 5ho is reed romostentation and e/oism, rom doin/ in>0ry and tae-bearin/. Thro0/h attraction tothe senses, he becomes s0b>ect to a0t, there is no do0bt; thro0/h their contro,he /ains perection. )0st 5hen en>oyed is never /ratiied. 20st as ire increases5ith the obation Go /hee, etc., po0red into itH so aso 0st 5aes stron/ G5ithen>oymentH. "t sho0d be oice or /rievethro0/h hearin/, to0chin/, eatin/, seein/, or smein/ is a >itendriya GconJ0eroro the or/ansH. !e 5hose speech and mind are 5e bro0/ht 0nder contro attains,competey and a5ays, a the r0its o vedanta.

That +rahmana 5ho is a5ays araid o respect as poison and a5ays on/s ater

disrespect as nectar, seeps so0ndy and rises happiy even tho0/h he is treated5ith disrespect. !e moves abo0t happiy in this 5ord. The one 5ho treats him 5ithdisrespect perishes. A cr0e 5ords sho0d be end0red. None sho0d be treated5ith disrespect. %n acco0nt o bodiy reationship, none sho0d be made inimica.No an/er sho0d be directed in t0rn to5ards one 5ho is an/ry. 'ot 5ords GonyHsho0d be spo0ry to bein/s. !e sho0d abandon Ga identiication5ithH this eebe, perishabe, and imp0re body o ive eements 5hereo the bonesare the piars, 5hich is str0n/ by the nerves, coated over 5ith esh and bood,

covered 0p by the s


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ever devoted to the %ne G+rahmanH, ater ta


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!avin/ ects and the or/ans is inAtma aone, attains the s0preme abode. A /ood ascetic sho0d not ma


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5ith 5omen is necessariy aected and thereby perishes. The oo5in/ areprohibited Gin his caseH; Thirst, maice, asehood, deceit, /reed, de0sion, thepeasant and the 0npeasant, man0a 5or


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there is no dierence bet5een the 5omen=s secret parts that cannot be describedby 5ords and an GeverH ooIin/ t0b0ar 5o0nd, yet thro0/h the dierence o themind, Gmen are de0dedH. '0ch men are said to be 5itho0t prana, GviI., deadHtho0/h aive. &rostrations to those that sport in that piece o esh 5hich isrent in t5ain and tainted 5ith the brea


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5ith the /it Gto brahmanasH o coth, /oden vesse, and co5s aon/ 5ith presentso money and then dismiss +rahma G5ho had been invo


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>iva possessin/ the body, there are three avasthas--the 5aect to these avasthas oo5 the observances, incidenta to them, o nana and vaira/ya. Narada said; % )ord, i so, 5hat are the dierences odierent orders o sannyasa And 5hat are the dierences o their observances&ease te 0s tr0y.&

Thereore the dierences o sannyasas, and the dierences o observances 5ere

reated or the sananavaira/ya-sannyasa and ects thro0/h his ormer /ood nana-sannyasin is one 5ho becomes an

ascetic 5ith the o0r means o savation, ater controin/ the or/ans thro0/hbooeao0sy, envy, ahan


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teacher, 5ho has potsherd and sin/, 5ho is 0tterin/ mantras, 5ho ta


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0se o the handH, he becomes o eJ0a vision to a bein/s. Then0

[p. 1BD][

he becomes it or savation. !e may, or ams, /o rom a orbidden ho0se to anon-orbidden one. !e sho0d /o Gor amsH to a ho0se 5here the door is a>ar, b0tnot to a ho0se 5here it is cosed. The m0ni 5ho has a d0sty body, an 0ninhabitedho0se or the oot o a tree as his abode, 5itho0t anythin/ dear or not dear to

him, seepin/ 5here the s0n sets, 5itho0t any ire-5arship, 5itho0t any settedpace and 5ith patience and the or/ans 0nder contro, sho0d ive 5itho0t anydesire in any pace obtained. !e 5ho ater /oin/ to the orest d5es 5ith >nanaas the sacriice and the or/ans 0nder his mastery and a5aits his time Go deathH,is it to be o the nat0re o +rahman. A m0ni 5ho /oes abo0t 5ith no ca0se orinstiin/ ear into a bein/s need never have any ear rom them. %ne 5itho0tany abhimana Gidentiication 5ith bodyH or e/oism or d0aities or do0bt, never isan/ry, never hates, never ies thro0/h the voca or/an. That person 5ho, havin/visited a sacred paces, does not do any in>0ry to any ivin/ creat0re and /etsams at the proper time, is it to be o the nat0re o +rahman. !e sho0d notassociate 5ith a orester or ho0sehoder. !e sho0d cond0ct himse in s0ch manneras not to be


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2anardana in and o0t every5here, preservin/ sience, bein/ 5itho0t stain inana aone as the body,vaira/ya aone as prana, s=anti Gmenta controH and danti Gbodiy controH as theeyes, manas aone as the ace, b0ddhi aone as


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north-5estern peta, to travein/L in the northern peta, to peace o mindL inthe north-eastern peta, to >nanaL in Gthe midde oH the pericarp, to vaira/yaLin the iament, to Atma-deiberation. '0ch are the dierent aspects to be0nderstood Gin the heartH. The irst ivin/ avastha Go >ivaH is the 5aasa,&ra>na, and Tatastha Gthe ne0traH. %ne sho0d Ga5aysH 0tter; =" am +rahman

aone.= *se in the 5ana, 5ho is presidin/over the /ross, the s0bte and the ca0sao

[p. 1C1][

[para/raph contin0es] GbodiesH. "s Tatastha the seer or is he not As GtoTatasthaH, there is the property o seein/L the >iva that is aected by thee/oism, etc., o a/ency and en>oyment is not the seer. The one other than >iva

GviI., TatasthaH is not concerned G5ith e/oism, etc.H. " it is said that the >ivais not so Gconcerned 5ith e/oismH, then it is not a act. Thro0/h the abhimana othe >iva, there is the abhimana o the body. And GconverseyH thro0/h the abhimanao the body, there is the abhimana o the >iva. The state o the >iva is as ascreen Gto screen +rahmanH i


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caste and order o ieH 5ho ater crossin/ a castes and orders o ie abidesin Atma aone. Thereore, % Narada, the castes and orders o ie 5hich areorei/n Gto AtmaH are attrib0ted asey, by the i/norant, to Atma. % Narada, orthose that are +rahma->nanis, there are no r0es ordained nor prohibitedL there isnothin/ to be /iven 0p or notL simiary nothin/ ese Gor themH. !avin/ attainedindierence to a ob>ects even 0p to +rahma=s seat, havin/ destroyed Gor donea5ay 5ithH a ondness or everythin/, as or son, reatives, 5ie, etc., andhavin/ aith in the path o savation, and thro0/h ove o vedanta->nana, he

sho0d approach a /0r0 5ho is a nana,the one named paramahamsa sho0d possess the J0aities o the contro o mind andbody, etc. !e sho0d a5ays he a practiser o vedanta, bein/ master o the mind,the bodyt

[p. 1C6][

and the or/ans, bein/ 5itho0t ear and e/oism, 5ith a irm mind, 5itho0t the pairsGo oppositesH, 5itho0t attachin/ himse to any, havin/ a 5orn-o0t oin-coth,and bein/ bad-headed or na


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content 5ith 5hatever he /ets. Th0s is the Upanishad.c

U&Ad*s=A ""U

The randather, ater e0o/iIin/ Narada 5ho asectsH, sho0d stay in one andthe same pace in the rainy season Gor o0r monthsH, and then or Gthe remainin/Hei/ht months sho0d 5ander aone. Then aso the ascetic sho0d not stay in one andthe same pace or more than a day. )ioin, there iscreated a via/e therebyL 5ith o0r, is ormed a city. Thereore he sho0d iveaone in a via/e. "n it, the ascetic sho0d not /ive scope to his o0rteenor/ans. !avin/ attained 5eath o vaira/ya thro0/h the non-dissipated >nana, and

havin/ deiberated 5ithin himse that there is none other than the 'e, hesho0d attain 2ivanm0


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spot-sect-mar


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associated, is 0tpatti- Gor ori/inationH pranava. &0ta Gthe eon/ated accentH isvirat; p0tap0ta is samhara. The virat-pranava is o the orm o siteen matrasand is above the thirty-si tattvas. The siteen matras are th0s; Anana-/hana, isbiss0, o the nat0re o eterna biss and the Atma in a creat0resL yet he isen>oyer o biss, has chetas Gconscio0snessH as his GoneH oot, is a-pervadin/,indestr0ctibe,i

[p. 1C9][

chat0ratma and the )ord, and is named &ra>na, the third oot. !e aone is the )ord

o a, the


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triin/ pra>naL nor is it the non-pra>naL nor is it the d0a pra>naL nor is itthe interna pra>na, tho0/h it is 5itho0t pra>naL it is &ra>nana-/hana. "t cannever be oymentH. !ence it is the irm abode Go aH. The iva are birthessL one Gthe ormerL is >nani and theother GatterH is a>nani. GThe /oddess oH +rahmatma-s=aoyment o the en>oyers. Atma


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is endess. The 0niverse is !is orm. !e is not the a/ent. 8hoever iva, "s=vara and the 0niverseH is reeased rombonda/e. "t is pradhana aone that is destr0ctibe. "t is "s=vara that is immortaand indestr0ctibe. The one )ord G"s=varaH ordains &radhana and &0r0sha.a

The i0sion o the 0niverse disappears thro0/h meditation on 0nion GorabsorptionH and sattva-bhava o &arames=vara a5ays. Thro0/h oyed, and heattains 5hatever sho0d be attained. !e sho0d oyer, the en>oyed, and en>oyment are nothin/ b0t+rahman, and are o the nat0re o his o5n 'e. There is none b0t "t to be ect to prooL is 5ithin.!e 5ho


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coner siddhis and remainin/ himse as +rahman, the )ord. '0ch a &arivrat attainsthe s0preme abode o ishn0, rom 5hich a yo/in that has /one to it does notret0rn, and 5here the s0n and the moon do not shine. !e does not ret0rn. '0ch isKaivaya. '0ch is the Upanishad.K

7ootnotes7

P164;1 A hi/her bein/ 5ith the orm o a horse b0t 5ith a h0man head.P

P164;3 A hi/her bein/ 5ith a h0man orm b0t 5ith the head o a horse.P

P164;6 A semidivine serpent 5ith a h0man ace.P

P16B;1 The o0r +rahmacharyas are; G1H ayatriL G3H &ra>apatyaL G6H aidi


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'=AN(")$A-U&AN"'!A('

%7%

AT!A#ANA*(AA

:!A&T*# ":

%M. '=andiya J0estioned Atharvan th0s; &ease te me abo0t the ei/ht an/asGpartsH o $o/a 5hich is the means o attainin/ to Atma.G

Atharvan repied; The ei/ht an/as o yo/a are yama, niyama, asana, pranayama,pratyahara, dharana, dhyana, and samadhi. % these, yama is o ten


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practisin/ o the mantras into 5hich one is d0y initiated by his spirit0ainstr0ctor, and 5hich is not a/ainst Gthe r0es oH the edas. "t is o t5o


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re/ion o ire 5hich is trian/0ar in orm and briiant as the moten /od issit0ated in the midde o the body. "n o0r-ooted animas, it GireH isJ0adran/0ar. "n birds, it is ro0nd. "n its Gthe re/ion o ire=sH centre, thep0riyin/, beneicia, and s0bte ame is sit0ate. T5o di/its above the an0s andt5o di/its beo5 the se0a or/an is the centre o the body or men. 7or o0r-ooted animas, it is the midde o the heart. 7or birds, it is the midde o thebody. Nine di/its rom Gor aboveH the centre o the body and o0r di/its in en/thand breadth is sit0ated an ova orm. "n its midst is the nave. "n it, is

sit0ated the chaiva rides 0pon prana. )yin/ in the midde o the nave and above it, is the seato


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the body, it ca0ses the ood and drin< ta


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[p. 13][

0p the Apana and orcin/ do5n the &rana rom the throat, the yo/in ree rom oda/e becomes a yo0th o siteen.a

'eated in a peasant post0re and dra5in/ 0p the air thro0/h the ri/ht nostri andretainin/ it inside rom the top o the hair to the toe nais, he sho0d ehae itthro0/h the same nostri. Thro0/h it, the brain becomes p0riied and the diseases

in the air nadis are destroyed. (ra5in/ 0p the air thro0/h the nostris 5ith noiseGso as to i the spaceH rom the heart to the necect and is very beneicia. GThenH the rea seat o ishn0, 5hich is void andnon-void, da5ns on him. 8ith eyes ha cosed and 5ith a irm mind, iin/ hiseyes on the tip o his nose and becomin/ absorbed in the s0n and moon, he aterremainin/ th0s 0nsha


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is the ony pathH. +y its /ivin/ 0p a co/nition o ob>ects, it Gthe mindH isabsorbed and 5hen the mind is absorbed, nana. % princeo sa/esO yo/a is the GorcibeHo

[p. 14][

repression o the modiications o the mind, and >nana is the thoro0/h inJ0iryinto them. 8hen the modiications o the mind are repressed, it Gthe mindH veriyobtains peace. 20st as the actions o the peope cease 5ith the stoppin/ o the0ct0ations o the s0n GviI., 5ith s0nsetH, so 5hen the 0ct0ations o the mindcease, this cyce o births and deaths comes to an end. GThenH the 0ct0ations oprana are prevented, 5hen one has no on/in/ or this m0ndane eistence or 5hen hehas /ratiied his desires therein--thro0/h the st0dy o rei/io0s boooymentsH, practice and yo/a or on/contempation 5ith intentness on any desired Ghi/herH ob>ect or thro0/h practisin/one tr0th irmy.o

+y the repression o the breath thro0/h inhaation, etc., by contin0a practicetherein 5hich does not ca0se ati/0e, and by meditatin/ in a sec0ded pace, the

0ct0ations o the mind are arrested. Thro0/h the ri/ht reaisation o the tr0enat0re o the so0nd 5hich is at the etreme end o the pron0nciation o thesyabe %M GviI., ArdhamatraH, and 5hen s0sh0pti Gdreamess seepin/ stateH isri/hty co/nised thro0/h conscio0sness, the 0ct0ations o prana are repressed.8hen the passa/e at the root o the paate 5hich is i


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sho0d a5ays 5orship !im, and sho0d not 5orship !im merey d0rin/ day and ni/ht.The 5isdom-prod0cin/ openin/ Gnear 0v0aH has ive passa/es. % '=andiya this isthe


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the eye, he /ets a


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o 'e.o

'amadhi is the 0nion o the 2ivatma Gindivid0a seH and the &aramatma Ghi/herseH 5itho0t the threeod state, GviI., the


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a bein/s, 5ho is the )ord o maya and 5hose orm is maya--!e is +rahma. !e isishn0; !e is #0dra; !e is "ndra; !e is a the devas; !e is a the bh0tasGeements or bein/sH; !e ony is beore; !e ony is behind; !e ony is on o0ret; !e ony is on o0r ri/ht; !e ony is beo5; !e ony is above; !e ony is thea. That orm o him as (attatreya, [3] 5ho sports 5ith his '=a


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tets.comt

[p. 193][

$%ATATTA-U&AN"'!A($

%7%

K#'!NA-$A2U#*(AK

" '!A)) no5 describe yo/a-tattva Gyo/a-tr0thH or the beneit o yo/ins 5ho arereed rom a sins thro0/h the hearin/ and the st0dyin/ o it. The s0preme&0r0sha caed ishn0, 5ho is the /reat yo/in, the /reat bein/ and the /reattapasvin, is seen as a amp in the path o the tr0th. The randather G+rahmaHhavin/ sa0ted the )ord o the 0niverse Gishn0H and havin/ paid !im d0e respects,

as


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yo/a. !e sho0d /ive 0p sat, m0stard, thin/s so0r, hot, p0n/ent, or bitter,ve/etabes, asaoetida, etc., 5orship o ire, 5omen, 5a


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sho0d the 5ise yo/in thin< that these po5ers are /reat obstaces to theattainment o yo/a, and so he sho0d never ta


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certainy the po5er o evitatin/ in the aoys s0preme biss. The proicient in yo/a sho0d practise these ive dharanas.Then his body becomes stron/ and he does not


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indierence to ob>ects. ishn0, the /reat yo/in, the /rand one o /reata0sterities and the most eceent &0r0sha is seen as a amp in the path o tr0th.

That breast rom 5hich one s0coys the same /enita or/an rom 5hich he 5asborn beore. 'he 5ho 5as once his mother 5i no5 be 5ie and she 5ho is no5 5ieis Gor 5i beH veriy mother. !e 5ho is no5 ather 5i be

[p. 31]

a/ain son, and he 5ho is no5 son 5i be a/ain ather. Th0s are the e/os o this5ord 5anderin/ in the 5omb o birth and death ianasGdistanceH, it is destroyed by dhyanayo/a. At no time has been o0nd a destroyero sins ia


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5hich is anahata, [3] has a his do0bts destroyed. " the point o a hair bedivided into one-h0ndred tho0sand parts, this GnadaH is one-ha o that sti0rther dividedL and 5hen GevenH this is absorbed, the yo/in attains to thestainess +rahman. %ne 5ho is o a irm mind and 5itho0t the de0sion Go sens0apeas0resH and ever restin/ in +rahman, sho0d see i


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its midst; the moon is in the midde o the s0n. A/ni is in the midde o themoon; the prabha Gspirit0a i/htH is in the midde o a/ni. &itha Gseat orcentreH is in the midst o prabha, bein/ set in diverse /ems. %ne sho0d meditate0pon the stainess )ord as0deva as bein/ GseatedH 0pon the centre o &itha, ashavin/ '=rivatsa [1] Gbac< mar


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is not aected by iness or as is s=aas isthe s0n. Thro0/h the 0nion o these t5o is attained the hi/hest bodyL 5hen ra>asis ro0sed 0p by a/itatin/ the s=a


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GsacredH 5ords, etc. Then there arises m0ch ati/0e. "n order to remove thisati/0e, it circes the second ine and siniva. %nesho0d perorm the three, epiration, etc., 5ith a irm 5i and /reat contro;and dra5in/ in everythin/ G5ith the breathH in so5 de/rees, he sho0d bind pranaand apana in the cave o the ot0s o the heart and 0tter pranava, havin/contracted his throat and the /enita or/an. 7rom the M0adhara Gto the headH isthe '0sh0mna resembin/ the shinin/ thread o the ot0s. The nada is ocated inthe inadanda, Gspina co0mnHL that so0nd rom its midde resembes Gthat oH theconch, etc. 8hen it /oes to the hoe o the a


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isH in the eastern [6] peta, there is the incination Gin a personH to virt0o0sactionsL in the so0th-eastern peta, there arise seep, aIiness, etc.L in theso0thern, there is the incination to cr0etyL in the so0th-5estern, there is theincination to sinsL in the 5estern, there is the incination to sens0a sportL inthe north-5estern, there arise the desire o 5anata [B] and asampra>nataH.

Ater that, Unmani [C] is the end o the A>apa GmantraH. !avin/ th0s reected0pon manas by means o this G!amsaH, one hears Nada ater the 0tterin/ o this>apa GmantraH a crore o times. "t GNadaH is Gbe/0n to be heard asH o ten


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do5n, and sho0d practise yo/a a5ays bein/ motioness and 5itho0t tremor. The0nion as stated GdoneH by remainin/ 5itho0t tremor in the hoo5 sta< GviI.,'0sh0mnaH aone is dharana. The yo/a 5ith the ordained d0ration o t5eve matrasis caed GdharanaH. That 5hich never decays is A


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thirty-si Gco0ped 5ith >ivaH.

8ith these tattvas, there are si chan/es, viI.; eistence, birth, /ro5th,transormation, decay and destr0ction. !0n/er, thirst, /rie, de0sion, od a/eand death are said to be the si inirmities. 'na [1] are the threeaspects o the >iva. 'attva, ra>as and tamas are the three /0nas GJ0aitiesH.

&rarabdha, [3] sanchita and a/amin are the three iva, "s=vara, maya and others do not reay eist, ecept my 0Atma. " have not their characteristics. Karma 5hich has dharana and otherattrib0tes and is o the orm o darnana is not it to to0ch Gor


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[p. 33B]

corpse and the endess sens0a ob>ects as poison, and 5ho has abandoned apassion and is indierent to5ards a ob>ects is no other than as0deva, [1]GviI.,H myse. This is satya Gtr0thH. This is nothin/ b0t tr0th. "t is tr0thaone that is no5 said. " am +rahman, the tr0th. There is na0/ht ese b0t ".

GThe 5ordH =0pavasa= Git., d5ein/ nearH si/niies the d5ein/ near Gor 0nionHo >ivatma and &aramatma and not Gthe rei/io0s observance as accepted by the5ordy oH emaciatin/ the body thro0/h asts. To the i/norant, 5hat is the 0se othe mere dryin/ 0p o the body +y beatin/ abo0t the hoe o a snaiva. Thereore i


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sho0d be investi/ated. Those 5ho do not co/nise the tattva o the secondess+rahman are a de0ded persons ony. 8hence GthenH is savation to them 8hencethen is happiness Gto themH in this 0niverse 8hat i they have the tho0/hts othe s0periority and ineriority Go "s=vara and >ivaH 8i soverei/nty andmendicancy Geperienced by a personH in the dreamin/ state aect him in his5anana, then it is termed, by the 5ise,seep. 8hence then is seep to me 5ho have not a>nana and its eects 8hen b0ddhiis in 0 boom, then it is said to be the >a/rat G5aoys thehi/hest biss o his o5n nat0re in an invisibe state. " he sees everythin/ as:hit 5itho0t any dierence, he aone is an act0a vi>nani. !e aone is '=iva. !eaone is !ari. !e aone is +rahma. This m0ndane eistence 5hich is an ocean osorro5, is nothin/ b0t a on/-ived dream, or an i0sion o the mind or a on/-ived rei/n o the mind. 7rom risin/ rom seep ti /oin/ to bed, the one +rahmanaone sho0d be contempated 0pon. +y ca0sin/ to be absorbed this 0niverse 5hich

is b0t a s0perimposition, the chitta partaivaH 5ith +rahman taiva does not perish. " the non-d0a one is tr0y discerned,then a ainities Gor ob>ectsH cease. 8ith the cessation o prarabdha Garisin/rom the cessation o

[p. 33]

ainitiesH, there is that o the body. Thereore it is certain that maya perishesth0s entirey.

" it is said that a the 0niverse is, that +rahman aone is that is o the

nat0re o 'at. " it is said that the 0niverse shines, thon it is +rahman aonethat shines. GThe mira/e oH a the 5ater in an oasis is reay no other than theoasis itse. Thro0/h. inJ0iry o one=s 'e, the three 5ords Gabove, beo5 andmiddeH are ony o the nat0re o :hit. "n +rahman, 5hich is one and aone, theessence o 5hose nat0re is abso0te :onscio0sness and 5hich is remote rom thedierences o >iva, "s=vara and /0r0, there is no a>nana. '0ch bein/ the case,5here then is the occasion or the 0niverse there " am that +rahman 5hich is a0. 8hie the 0 moon o 5isdom is robbed o its 0stre by the rah0 Gone othe t5o nodes o the moonH o de0sion, a actions [1] s0ch as the rites obathin/, ams-/ivin/ and sacriice perormed d0rin/ the time o ecipse are ar0itess. As sat dissoved in 5ater becomes one, so i Atma and manas become


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periods o time, 0naected by anythin/, is my eterna orm o 'at. *ven the stateo happiness 5hich is eterna 5itho0t 0padhis GvehicesH and 5hich is s0perior toa the happiness derivabe rom s0sh0pti is o my biss ony. As by the rays othe s0n, thic< /oom is soon destroyed, so daras and others /enerated in 0s be b0rnt bythe ire o discriminative GdivineH 5isdom, ho5 can they /erminate a/ain 20st asa very intei/ent person dei/hts in the shortcomin/s o another, so i one indso0t his o5n a0ts Gand corrects themH 5ho 5i not be reieved rom bonda/e %)ord o m0nis, ony he 5ho has not atma>nana and 5ho is not an emancipated person,on/s ater siddhis. !e attains s0ch siddhis thro0/h medicine, [1] Gor 5eathH,mantras, rei/io0s 5or


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:!A&T*# "

%n another occasion Nida/ha asivanm0asaL in the bi>a essence, he is termed&ra>naL and in the sa


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precedin/ the practice o indierence is termed vicharana. That sta/e 5herein thehanects is thinned thro0/h the irst and second sta/es issaid to be tan0manasi. That sta/e 5herein havin/ become indierent to a sens0aob>ects thro0/h the eercise in the GaboveH three sta/es, the p0riied chittarests on Atma 5hich is o the nat0re o sat is caed sattvapatti. The i/ht GormaniestationH o sattva/0na that is irmy rooted Gin oneH 5itho0t any desire orthe r0its o actions thro0/h the practice in the above o0r sta/es

[p. 364]

is termed asamsa


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ay0L that 5hich pervades every5here is Aapa Gm0tterin/ oprayersH, and vrata Grei/io0s observancesH. There are eeven post0res be/innin/5ith cha


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a person 5ho is 5e-sects is said to be recha


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7ootnotes

P33;1 This means boar and reers to the incarnation o ishn0 as a boar.

P33;3 +oo


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P363;1 2ivanm0


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romH =That= G+rahmanH. "n its midst, there arises the maniestation o tattva. "tis very hidden and 0nmaniested. "t can be nana. "t is the ob>ect o both bahir and antar Geterna andinternaH aas Gor the spirit0a e0/ence o +rahmanH. "t has the bri/htness o '=0


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=That= thro0/h the tho0/ht =" am the p0re and the secondess +rahman=, and havin/attained the path o savation 5hich is o the nat0re o &arabrahman, ater havin/become one 5ith "t thro0/h the dhyana o the s0n=s sphere as shinin/ 5ith himse,he becomes 0y ripened or /ettin/ savation. 'annava


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P346;1 Mandaa means sphere. As the &0r0sha in the mandaa or sphere o the s0n/ives o0t this Upanishad to $a>navaa or 5orship o od in the !ind0 ho0ses as 5e as tempes.#e/ardin/ the cothin/ o the ido 5hich is et o0t here, the commentatorepains it as avarana or screen.

P34;3 !ere aso the commentator brin/s in nira>ana or the 5avin/ o the i/htbeore the ima/e. That is accordin/ to him, the idea, " am the se-shinin/.

P349;1 The Trip0ti are the three, the


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#*(A

T!* syabe A is considered to be its Gthe bird %m=sH ri/ht 5in/, U, its et; M[3], its taiL and the ardhamatra Gha-metreH is said to be its head.

The Gra>asic and tamasicH J0aities, its eet 0p5ards Gto the oinsHL sattva, its

GmainH bodyL [6] dharma is to be its ri/ht eye, and adharma, its et.

The +h0ro


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the constant concentration 0pon nada is absorbed in the 0nstained %ne. There is nodo0bt o it.

[p. 3B9]

Many myriads o nadas and many more o bind0s--GaH become absorbed in the+rahma-&ranava so0nd.

+ein/ reed rom a states and a tho0/hts 5hatever, the yo/in remains i


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inammation oH the throat, increases the /astric ire 5ithin, enabes one toectsL the ninth,5ant o aithL [1] and the tenth, the ai0re to attain the tr0th o yo/a. A 5iseman sho0d abandon these ten obstaces ater /reat deiberation. The practice opranayama sho0d be perormed daiy 5ith the mind irmy ied on Tr0th. Thenchitta is absorbed in s0sh0mna, and prana GthereoreH never moves. 8hen theimp0rities Go chittaH are th0s removed and prana is absorbed in s0sh0mna, hebecomes a Gtr0eH yo/in. Apana, 5hich has a do5n5ard tendency sho0d be raised 0p5ith eort by the contraction Go the an0sH, and this is spo


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Apana th0s raised 0p mies 5ith a/ni and

[p. 3CB]

then they /o 0p J0ic


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his mind irm and practise


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sho0d a/ain c0t or the space o a hair. Th0s or the space o si months, hesho0d contin0e it a5ays /rad0ay 5ith /reat care. "n si months, '=iro-bandhaGbandha at the headH, [1] 5hich is at the root o the ton/0e is destroyed. Thenthe yo/in 5ho


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i


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havin/ descended to a /ross 0id thro0/h the absence o se0a desire, rises 0pbein/ conserved as a spirit0a ener/y.

P3CB;B A sta/e o bein/ abe to convey to other bodies the deity appointed by odto hep in the conveyin/ o s0oyment o materia peas0res Gvide Apte=s(ictionaryH.

P3CD;1 Meana is it., >oinin/. This is the


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Adityas ?pa/e 13@

Adityaonana ?pa/e 3@

A>na ?pa/e 313@, ?pa/e 3D@

A


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+A!"#)AK'!$A ?pa/e 344@

+ah0daa ?pa/e 134@, ?pa/e 163@

+hastri ?pa/e 3C1@

+hasvati ?pa/e D6@

+hi


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(vaita ?pa/e 3D@

*

*KAdAn(i ?pa/e 1BC@

*


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Kar


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Maitrayani ?pa/e i@

Maitreya-Upanishad ?pa/e

23298197 Thirty Minor Upanishads Tr by K Narayanasvami Aiyar Translator of Laghu Yoga Vasishtha 1914

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Transcript of 23298197 Thirty Minor Upanishads Tr by K Narayanasvami Aiyar Translator of Laghu Yoga Vasishtha 1914