SUBᾹLA UPANIṢAD By Dr.
Radhakrishnan Prepared by Veeraswamy Krishnaraj |
Chapter I THE ORIGIN OF THE WORLD AND OF THE FOUR CASTES |
This Upaniṣad belongs to the Śukla
Yajur Veda and is in the form of a dialogue
between the sage Subāla and Brahmā the creator
God. It discusses the nature of
the universe
and the character of the Absolute. |
I.1. (He) discoursed
on that: What was there then? To him (Subāla)
he (Brahmā] said:
It was not existent, not non-existent, neither
existent and non-existent. From that emerged darkness, from darkness the
subtle elements, from the subtle
elements ether, from
ether air, from air fire, from .fire water, from
water earth;
then there
came into being the egg; that (egg)
after incubation for a year split
in two, the lower
one being the
earth and the
upper one being
the sky; in the middle, (between the two parts) there came
into being
the divine person, the person
with a thousand heads, a thousand eyes, a thousand feet and a thousand arms, This (person) created death the foremost
of all beings, the
three-eyed, three-headed and three-footed Khaṇḍaparaśu.
Of him Brahmā became afraid.
He got hold of
Brahmā alone. He (Brahmā) created seven sons out of his
mind. These (seven) created in their tum, out of their minds,
seven sons filled
with truth. These are, verily, the Prajā-patis. Out of
his (the divine person's) mouth came forth the Brāhmaṇas, out of his arms were
made the Rājanyas (the
Kṣatriyas), out
of his (two) thighs the Vaiśyas
were produced and from his feet
came forth the
Śūdras. From his mind came the moon, and
from his eyes came the sun and from his ear came forth
air and the vital principle. From his heart
sprang forth all this. In the beginning was the formless state which cannot be described as either existent or non-existent or as
both. Cp. R.V. Nāsadīya Sūkta X. 129. The
first existent was darkness, the principle of objectivity, the void which has
to be illumined. The
egg is the world-form and the person is the world-spirit. Earth and heaven are generally represented as the two forces whose
interaction produces the manifold universe. Subjection
to death, the principle of unceasing change is the characteristic of the
cosmic process. |
Chapter II CREATION OF OTHER BEINGS |
II.I. From the apāna of the Person
(sprang forth) the Niṣādas
(forest tribes) as also the Yakṣas,
the Rākṣasas and the Gandharvas;
from the bones the mountains;
from the
hairs herbs and trees of the forest from the forehead Rudra, the embodiment of
anger. Of
this great person's out breathing are the Ṛg Veda, the Yajur Veda, the Sāma Veda, the Atharva Veda, Śikṣā (pronunciation), Kalpa Sutras, grammar, lexicography, prosody, the science
of the movements of the heavenly
bodies; the
Nyāya logic,
investigation of the rules of conduct
and nature of reality, the codes of conduct, commentaries and sub-commentaries and all other things relating to all beings. That
light of gold (the world-spirit) in whom are reflected the self and all the worlds, (he)
split his own
form into two,
half female and half male. Becoming a celestial he created the celestials,
becoming a seer he created seers and similarly the Yakṣas, the Rākṣasas, the Gandharvas, village folk, and forest dwellers and animals he
created,
the one a cow, the other a bull,
the one a mare, the other a stallion, the one a she-ass, the other
a he-ass, the one
the earth goddess, the other
the lord of the world
(Viṣṇu). At the end he, (the same world spirit)
becoming Vaiśvānara, completely burns all existing
things (dissolves the world), earth dissolves in water, water dissolves in fire, fire dissolves
in air, air
dissolves in ether, ether in the senses, the senses in the subtle elements, the subtle elements dissolve: in their subtile sources, the subtile sources dissolve in the principle of mahat, the principle, of mahat dissolves in the principle of the Unmanifested and the principle of the Unmanifested
dissolves in the Imperishable. The Imperishable dissolves in the darkness. The darkness becomes one with
the transcendent (Brahman). Beyond the transcendent
there is no
(other) existence nor non-existence
nor both existence
and non-existence. This is the doctrine relating to
liberation. This is the doctrine of the Veda; this is the doctrine
of the Veda. from the hairs, herbs
and trees of the forest: see B.U. I.1.1. the one a Cow and the other a bulI: see B.U. I. 4.4. mīmāṁsā: investigation; it is taken as referring
to both Pūrva and Uttara mīmāṁsās, the first relates to the nature of duty, dharma, and the second to the nature
of Brahman. The order of dissolution
is the reverse of the order
of evolution and the account
is based on the Sāṁkhya
theory. |
Chapter III LIBERATION AND THE WAY TO IT |
III.I. In the beginning this was non-existent. He who knows (the Brahman) as unborn, uncaused,
unestablished
(anything else), devoid
of sound, devoid of touch devoid of form, devoid of taste, devoid of
smell, imperishable, not dense, not
prodigious, originless, as one's own self (he), sorrows not. That which is lifeless, mouthless, earless, speechless,
mindless, splendourless, devoid of name and clan, headless, devoid
of hands and
feet, devoid
of attachment, devoid of glowing redness
(like fire), immeasurable, not short, not long, not gross, not minute (like a speck), not small, not great,
not definable, not
obscure, not demonstrable, not manifest,
not shrouded, Without an interior, without an exterior. It does not feed on anything, nor does anything feed on it. One should
attain this (Brahman) by
recourse to the six
means of truthfulness, charity, austerity, fasting, chastity
(of mind and. body) and complete indifference to worldly objects (renunciation of all objects which do
not help the attainment of the knowledge of the self). One should also attend
to the following three, sell-control, charity,
and compassion.
The prāṇas (vital airs) of this (knower
of Brahman) do not go out; even where
he is, they get merged. He who knows thus.
becoming Brahman
remains as
Brahman alone. See B.U. III. 8. 8. Brahman is described in negative terms
and the means for Its attainment are mentioned. While this is the
ultimate reality, the world can be accounted for by the concepts of the Supreme
Person
and the world-spirit. |
Chapter IV THE THREE STATES OF WAKING. DREAM AND DREAMLESS SLEEP |
IV.I. In the center of the heart is a
lump of flesh of
red color. In it the dahara of the white lotus blooms with its petals
spread in different directions
like the red lotus. There are ten hollows
in the heart. In them are established the (chief) vital airs. When the individual soul is yoked with the prāṇa breath, then he sees rivers and
cities, many and varied. When yoked with the vyāna breath, then he sees gods and
seers. When yoked with the apāna breath then he sees the Yakṣas, the Rākṣasas, and the Gandharvas. When yoked with the udāna breath, then he sees the
heavenly world
and the gods, Skanda, Jayanta and others. When yoked
with the samāna breath,
then he
sees the heavenly world and wealth (of all kinds). When yoked with
the vairambha, then he sees what he has (formerly) seen, what he has (formerly) heard, what he has (formerly) enjoyed or not enjoyed,
whatever
is existent
or non-existent.
In fact he
sees all (in the waking state). (In the subtle sheath) these branch
into ten
branches of ten
each. Out of each of these branch out seventy-two thousands of nāḍīs. In these (ramifications) the soul experiences the state of dream and
causes sounds to
be apprehended.
Then in the subtle second sheath the soul
experiences dreams,
sees this
world and the other world and
knows all sounds. (The Soul) declares it
to be the state of serene perception. (In
this state)
the vital air
protects
the (gross) body. The branched nāḍīs are filled with fluids
of greenish yellow, blue, yellow and white colors.
Then in that in which the
dahara is enclosed in the white lotus-like sheath which has bloomed like the red lotus, with its petals spread in different
directions are manifest nāḍīs called the Hitā, of the Size of a thousandth section of the hair. In the ether of the heart situated in the interior of the sheath, the divine soul attains
the state
of sleep. When
in the state of sleep (the soul)
does not desire any desires, does not see any dreams. In it there are no gods
or worlds of gods, no sacrifices or absence of sacrifices, neither mother nor father, nor kinsmen nor relations, neither
a thief nor a killer of a Brahmaṇa. His form is one of radiance, of immortality. He is only water and remains submerged. Then by resorting to the same course he leaps into the waking state. He rules
on all sides, said (Brahmā to the sage Subāla). aahara: see C.U. VIII. I. I. puṇḍarīka: white lotus. kumuda: red lotus. pari-rakṣsati: protects. Life is devoted to its functions and keeps guard over the body. We have here a repetition of the description
of hita which extends from the heart of the
person towards
the surrounding body. Small as a hair divided
a thousand times, these arteries are full of a thin
fluid of various colours, white, black, yellow, red. In these the
person dwells.
When sleeping he sees no dreams. He becomes then one with the life principle alone. When we wake up from the state of sleep
we get back to the experience of dreams in the dream state
and experiences of the world in the waking state. See Ma. U. |
Chapter V THE INDIVIDUAL SELF'S FUNCTIONS AND THE SUPREME SPIRIT |
V.1. (The supreme self) bestows on the different local functionaries their (respective) spheres of action. The nāḍīs are the
links establishing connection with them (the different organs).
The eye is the
sphere of the self; that is seen in the sphere of the
objective; the sun is the divine
principle
(exercising its influence in aid of the self). The connecting link
(between
the self and the organ of the eye) is the (concerned) nāḍi. He who moves in the eye, in what is seen, in the sun, in the nāḍi, in the life principle, in the (resultant) knowledge, in
the bliss (derived from such knowledge), in the ether of
the heart, in the interior of all these is this self. One should
meditate on this
self, which is devoid of old age, which is free from
death, which is fearless, sorrowless, endless. |
V.2. The ear is the sphere of the self, what is heard is the sphere of the objective; the (guardians of the) quarters are the divine
principles. The connecting link is
the nāḍi. He who moves in the ear, in what is heard, in the
quarters, in
the nāḍis, in the life-principle, in
the knowledge, in the bliss, in the ether of the
heart, in
the interior of all those is this self. One should meditate on this self which is devoid of old
age, which is free from death, which is fearless, sorrowless, endless. |
V.3. The nose is
the sphere of the self: what is smelt is the sphere
of the objective.
Earth is the divine principle. The connecting link is the nāḍi. He who moves in the nose, in what is smelt, in earth, in the nāḍi in the life-principle; in the knowledge, in the bliss, in the ether of the heart, in the interior of
all these, is
this self.
One should meditate on this self which is devoid of old age, which is free from death, which is
fearless, sorrowless, endless. |
V.4. The tongue is
the sphere of the self, what is tasted is the sphere
of the objective. Varuṇa is the divine principle. The connecting link
is the nāḍi. He who moves in the
tongue, in what is tasted, in Varuṇa, in the nāḍi, in
the life-principle, in the knowledge, in the bliss, in the ether of the
heart, in the interior of all these is this self. One should meditate on this
self which is devoid of old age, which is free from death, which is fearless,
sorrowless, endless. |
V.5. The skin is
the sphere of the self; what is touched is the sphere of the objective. Air
is the divine principle. The connecting link is the nāḍi. He
who moves in the skin, in what is touched, in the air, in the nāḍi,
in the life-principle, in the knowledge, in the bliss, in the ether of
the heart, in the interior of all these is this self. One should meditate on
this self which is devoid of old age, which is free from death, which is
fearless, sorrowless, endless. |
V.6. The mind is
the sphere of the self, what is minded is the sphere of the
objective. The moon is the divine principle. The connecting link is the nāḍi. He who moves in the mind, in what is minded, in the
moon, in the nāḍi, in the
life-principle, in the knowledge, in the bliss, in the ether of the heart, in
the interior of all these is this self. One should meditate on this self
which is devoid of old age, which is free from death, which is fearless,
sorrowless, endless. |
V.7· Understanding
is the sphere of the self, what is understood is the sphere of the objective.
Brahmā is the divine principle. The connecting link is the nāḍi. He who moves in the understanding, in what is
understood, in Brahmā, in the nāḍi, in the life-principle, in the knowledge, in the
bliss, in the ether of the heart, in the interior of all these is this self.
One should meditate on this self, which is devoid of old age, which is free
from death, which is fearless, sorrowless, endless. |
V.8. The
self-sense is the sphere of the self. The contents of self-sense are the
sphere of the objective. Rudra is the divine principle. The connecting link
is the nāḍi. He who moves in the self-sense and in the
contents of self-sense, in Rudra, in the nāḍi, in the
life-principle, in the knowledge, in the bliss, in the ether of the heart,
in the interior of all these is this self. One should meditate on this self
which is devoid of old age, which is free from death, which is fearless,
sorrowless, endless. |
V.9· The thinking
mind is the sphere of the self; what is thought is the sphere of the
objective. Kṣetrajña (the knower of the field) is the divine principle.
The connecting link is the nāḍi. He who moves in the
thinking mind, in what is thought, in the Kṣetrajña, in the nāḍi, in the
life-principle, in the knowledge, in the bliss, in the ether of the heart, in
the interior of all these is this self. One should meditate on this self
which is devoid of old age, which is free from death, which is fearless,
sorrowless, endless. |
V.10. Voice is the sphere of the self. What is spoken is the sphere of the
objective. Fire
is the divine principle. The connecting link is
the nāḍi. He who moves in the voice in what is spoken, in fire,
in. the nāḍi in the life principle, in the knowledge, in the bliss, in the ether of the heart,
in the interior of all these
is this self. One should meditate on this self
which is devoid
of old age,
which is free
from death, which is fearless, sorrowless, endless. |
V.11. The hands are the sphere of the self, what is handled
is the sphere of
the objective. Indra is the divine principle.
The connecting link is the nāḍi.
He who moves in the
hands, in what is handled, in Indra, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from
death, which is fearless, sorrowless, endless. |
V.12. The feet are the sphere of the self.
What is traversed by feet is the sphere of the
objective. Viṣṇu is the divine principle. The
connecting link is the nāḍi. He who moves on the feet, in what is traversed, in Viṣṇu, in the nāḍi, in the lifeprinciple, in the knowledge, in
the bliss, in the ether of the heart, in the interior of all these is this
self. One should meditate on this self which is devoid of old
age which is free from death, which is .fearless, sorrowless, endless. |
V.13· The
excretory organ. is the sphere of the self. What is
excreted is the sphere of the objective. Death is the divine principle. The connecting link is the nāḍi. He who
moves in the excretory organ, in what is excreted, in Death, in the nāḍi,
in the life-principle, in the knowledge,
in the bliss, in the ether of the heart,
in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death,
which is fearless, sorrowless, endless. |
V.14· The generative organ is the
sphere of the self. What is enjoyed (as sexual satisfaction) is
the sphere of the
objective.
Prajā-pati is the divine principle. The
connecting link is the
nāḍi. He who moves in the generative organ, in what is enjoyed, in Prajā-pati, in the nāḍi, in the life-principle, in the knowledge, in the bliss,
in the ether of the heart, in the interior of all these is this
self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.
|
V.15· This (self) is all-knowing. This
is the lord of all. This is the ruler of all. This
is the
indwelling spirit. This is the source
of all. This, that is resorted to by all forms
of happiness,
does not stand
in need of happiness of any
kind. This, that is adored by all
the Vedic texts and scriptures does not stand in need of Vedic texts and scriptures. Whose food is all this but who (himself) does not become the food of any. For that very reason it is the most excellent, the supreme director of all. Consisting
of food (it is) the self of (all) gross objects; Consisting
of life (it is) the self of (all)
sense organs; consisting
of the mind (it is) the self of (all) mental
determination; consisting of Intelligence
(it is)
the self of time; consisting of bliss,
(it is) the self of
dissolution. When
there is not
oneness whence (can arise) duality? When there is
not mortality, whence (can arise) immortality. (It is)
not (endowed) with internal knowledge:
nor with external knowledge; nor with both these kinds of knowledge, not a mass of knowledge, not knowledge, nor not-knowledge, not (previously)
known nor capable of being known. This is the doctrine
relating to liberation. This
IS the doctrine of the Veda. This is the doctrine of the Veda. See Mā. U. 7· kālātmā: the self of time. The witness self facing kāla
or e principle of temporal happenings. The highest cannot be spoken of as nondual or dual,
mortal or
immortal. |
Chapter VI NARAYANA, THE BASIS AND SUPPORT OF THE WORLD |
VI.I. Whatever (we see in this world) did not,
verily, exist
at the beginning (of creation). So all these creatures became root less, supportless, The one divine Nārāyaṇa alone (is the mainstay of all creation), the eye and what is
seen. The ear and
what is heard are Nārāyaṇa, the nose
and what is smelt are Nārāyaṇa, the tongue and
what is tasted
are Nārāyaṇa. The
skin and what is touched are
Nārāyaṇa. The mind and what is minded are
Nārāyaṇa. The understanding
and what is understood are Nārāyaṇa. The self-sense and its contents are Nārāyaṇa. The thinking mind
and what is
thought are Nārāyaṇa. The voice and what is spoken are Nārāyaṇa. The two hands and what is handled are Nārāyaṇa, The two feet
and what is traversed
are Nārāyaṇa. The excretory organ and what is excreted are Nārāyaṇa. The generative
organ and what
is enjoyed (as
sexual satisfaction)
are Nārāyaṇa. The sustainer, ordainer,
the doer, the non-doer, the celestial radiance
are the one
Nārāyaṇa. The Ᾱdityas, the Rudras, the Maruts, the Aśvins, the Ṛk, the
Yajur, the
sāma Vedas, the hymns (employed in
sacrifices), the sacrificial
fires, the offerings and the acts of offering, what arises (out of
the sacrificial rites)
are the
celestial
radiance, the
one Nārāyaṇa. Mother, father, brother, abode, shelter, friend and the path (leading to
life eternal)
are Nārāyaṇa, the Virājā,
the Sudarśanā, the Jitā, the Saumyā, the Amoghā, the Amṛta, the Satyā, the Madhyamā, the Nāsīrā, the Śiśurā, the Asurā, the Sūrya, the Bhāsvatī are
to be known as the names of the divine channels. (The
self that has to course through
the channels) roars (like thunder), sings
(like a faery
spirit), blows (like wind), rains. He is Varuṇa, the Aryamān, the
moon, (he is the) divisions of time, the devourer of time, the
creator, Prajā-pati,
Indra, the days and the half days the divisions of time, aeons and great aeons. He is up and in all the directions. All this is Nārāyaṇa, All this, what has been and what is yet to be is only the person and symbol of immortality which continues (as Soma) by food (which
contains life-sustaining
Soma). Sages see constantly that most exalted state of Viṣṇu as the eye sees the sky. These learned (knowers of Brahman), with their passions cast away, with their
inner senses
alert, declare clearly (to ignorant people)
that most exalted state of Viṣṇu. This is the doctrine
leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda. sages see constantly: see Muktikā U. 1. 83. |
Chapter VII NĀRĀYAṆA, THE INDWELLING SPIRIT OF ALL |
VII.1. There abides forever the one unborn in
the secret place within the body. The earth is his body; he moves through
the earth but the earth knows him not. The
waters are his body; he moves through the waters but the waters know him not. Light is his body, he moves through the
light but the light knows him not. Air is his body, he
moves through the
air but the air knows him not. Ether is his
body, he moves through
the ether
but the ether knows him not. Mind is his body, he moves through the mind but the mind knows him not. Under standing is his body, he moves through the understanding but understanding knows him not. Self-sense is his body, he moves through the self-sense but the
self-sense knows him not. Thinking
mind is his body, he moves through the thinking mind
but the thinking mind knows him not. The Unmanifest is his body, he moves through the Unmanifest but the Unmanifest
knows him not. The Imperishable
is his body, he moves through the Imperishable but the Imperishable knows
him not. Death is his body, he moves through death but
death knows him not. He alone
is the indwelling spirit of all beings, free
from all evil, the one divine, radiant Nārāyaṇa. This vidyā
(wisdom) was imparted
to Apāntaratamas. Apāntaratamas
imparted it to Brahma. Brahma imparted it to Ghora Aṅgiras
Ghora Aṅgiras imparted it to Raikva. Raikva imparted it to Rama
and Rama imparted it to all beings. This is the
doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda. See B.U. III. 7· 3· |
Chapter VIII SELF AND THE BODY |
VIII.I. This self abiding within the secret place in the body of all beings
is
pure. Though intimately connected with the interior of the body, which is full of stinking fluid oozing out
of the fat and the flesh, resembling (for its durability) the wall painted in a picture (for its invulnerability) the city of the
Gandharvas (a castle in the air), as substanceless as the pith of a plantain tree, as fickle as a bubble of water, the self is pure. The learned perceive the self, of inconceivable
form, radiant, divine, non-attached, pore, with a body of
radiance, formless, lord of all, inconceivable, incorporeal, abiding jn the secret place, immortal, shining (of the form of) bliss. When
it subsides they do not perceive. The similes used
here indicate the fragility of the human body. The inner self
remains unaffected by the changes of the body. |
Chapter IX THE DISSOLUTION OF THE UNIVERSE |
IX.1. Then Raikva asked thus: Venerable
Sir, in what do all things reach their
extinction? To him he replied: He (the self) who absorbs the eye
alone, in his own self does the eye reach its extinction
(or disappearance). He who absorbs (forms) that are seen, in
his own self do the (forms) that are seen reach extinction. He who absorbs the sun in his own self does the sun reach extinction. He who absorbs the Virāja, in him does Virāja reach extinction. He who absorbs life, in him does life reach extinction. He who absorbs knowledge, in him does knowledge reach extinction. He who absorbs bliss, in him does bliss reach extinction. He who absorbs the turīya, in him does turīya reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. This he said. absorbs: responds to. āditya: the sun. Different
deities exercise beneficent influence over different organs. seedless: the individual
self has the basis or seed of individuality while the supreme Brahman has not this seed. vijñāna: knowledge. It is repeated because the knowledge
of tastes is different
from the knowledge
of smells and so on. |
IX.2. He who absorbs the ear, in him does the ear reach extinction. He who absorbs
(sounds) that are heard, in him do (the sounds) that are heard reach extinction. He who absorbs the directions, in him do the directions reach extinction. He who absorbs the Sudarśana, in him does the Sudarśana
reach
extinction.
He who absorbs the downward breath, in him does the downward breath reach extinction. He who absorbs know ledge, in him does knowledge reach extinction. (The individual self)
merges in the immortal, fearless, sorrowless, endless, seedless
Brahman. Thus he said. |
IX.3. He who
absorbs the nose,
in him does the nose
reach extinction. He who absorbs (the smells) that are experienced by the nose,
In him do the smells reach extinction. He who absorbs the earth, in him does the earth reach extinction. He who absorbs the Jitā
nāḍī
in
him does the Jitā reach
extinction.
He who absorbs the vyāna breath, in him does the vyāna
breath reach extinction, He who absorbs knowledge, in
him does knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said. |
IX.4. He who absorbs the tongue, in him does the tongue reach extinction. He who absorbs the tastes, in him do the tastes reach extinction. He who absorbs Varuṇa in him does Varuṇa reach extinction. He who absorbs the Saumya (nāḍī), in him does the Saumya reach extinction. He who absorbs the udāna (breath), in him does the udāna
(breath) reach
extinction. He who absorbs knowledge, in him does knowledge
reach extinction. (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman. Thus he said. Varuṇa
is the lord of the waters. |
IX.5. He who absorbs the skin, in him does
the skin reach extinction. He who absorbs the touch, in him does
the touch reach extinction. He who absorbs air, in him does air reach extinction. He who absorbs the mogha (nāḍī), in him does mogha reach extinction. He who
absorbs the samāna breath, in him does the samāna breath
reach extinction. He who absorbs knowledge, in him does
knowledge reach extinction. (The individual self) merges in the
immortal, sorrowless, endless, seedless Brahman. Thus he said. |
IX.6. He who absorbs
the vocal
organ, in him does the vocal organ reach extinction. He who absorbs spoken expressions, in him do the spoken expressions
reach
extinction. He who absorbs fire, in him does the fire reach extinction, He who absorbs the kumāra (nāḍī),
in
him does the kumāra reach extinction. He who absorbs the Vairambha (vital air), in him does Vairambha reach extinction. He who absorbs knowledge, in him does that
knowledge reach extinction. (The
individual self) merges in the immortal, sorrowless, endless, seedless
Brahman, Thus he said. |
IX.7. He who absorbs
the two hands,
in him do the two hands reach
extinction.
He who absorbs what is handled, in him does what is handled reach
extinction. He who absorbs Indra, in him does
Indra reach extinction. He
who absorbs
the amṛta
(nāḍī), in him does the amṛta (nāḍī) reach extinction. He who absorbs the mukhya
(mukhya Prāṇa, chief
vital air), in him does the mukhya reach extinction.
He who absorbs
the knowledge, in him does the knowledge reach extinction. (The individual self)
merges in the immortal, sorrowless, endless,
seedless Brahman, Thus he said. |
IX.8. He who absorbs the (two feet), in him
do the feet reach extinction. He
who absorbs what
is traversed, in
him does what is traversed reach
extinction. He who absorbs Viṣṇu, in him does
Viṣṇu reach extinction. He who absorbs
the satya (nāḍī), in him does satya reach extinction. He who absorbs the antaryāmam, in him does the antaryāmam reach extinction. He who absorbs the knowledge, in
him does knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus
he said. |
IX.9. He who absorbs the
excretory organ, in him does the excretory organ reach
extinction. He who absorbs what is excreted, in him does what is excreted reach extinction. He who absorbs death, in him does death reach its
extinction.
He who absorbs
the madhyama (nāḍī), in him does the madhyama reach its extinction. He who absorbs the
prahhañjana, in him does the prahhañjana reach its extinction. He who absorbs the
knowledge, in
him does the knowledge reach its extinction. (The
individual self) merges in the immortal, fearless, sorrowless,
endless, seedless Brahman. Thus he said. |
IX.10. He who absorbs the generating organ, in him does the generating organ reach extinction. He who absorbs
the (sexual) delight, in him does the delight reach extinction. He who absorbs Prajā-pati, in him does Prajā-pati reach extinction. He who absorbs the nāsīrā
(nāḍī), in him does the
nāsīrā reach
extinction. He who absorbs kumāra, in him does kumāra
reach
extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said. |
IX.11. He who absorbs the mind, in him does the mind reach extinction. He who absorbs what is minded, in him
does what
is minded reach extinction. He who
absorbs the moon, in him does the moon reach extinction. He who absorbs the śiśurā (nāḍī), in him does the Śiśurā reach extinction. He who absorbs the śyena (nāḍī), in him does the syena reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal. fearless,
sorrowless, endless, seedless Brahman. Thus
he said. |
IX.12.
He who absorbs understanding, in him does understanding reach extinction. He who
absorbs what is understood, in him does what is understood reach extinction. He who absorbs Brahmā (the creator), in him does Brahmā reach extinction. He who absorbs the sūrya (nāḍī), in him does the sūrya reach its extinction.
He who absorbs kṛṣṇa, in him does kṛṣṇa
reach its extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said. |
IX.13. He who absorbs the self-sense, in him does the self-sense
reach extinction. He who absorbs the contents of self-sense, in him do the contents of self-sense reach extinction. He who absorbs Rudra, in him does Rudra reach extinction.
He who absorbs the asurā (nāḍī), in him does the asurā reach
extinction. He who absorbs the śveta (vital
air), in him does the śveta reach
extinction. He who absorbs the knowledge, in
him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman, Thus he said. |
IX.14. He who absorbs the thinking mind, in him
does the thinking mind reach extinction. He who absorbs the thoughts, in him do the thoughts reach extinction. He who absorbs the ksetrajña (the knower
of the field), in him does the ksetrajña reach extinction: He
who absorbs the bhāvasvatī (nāḍī), in him does
the bhāvasvatī
reach extinction. He who absorbs the Nāga (vital
air), in him does the Nāga reach extinction, He who absorbs the knowledge, in him does the knowledge reach extinction. He who absorbs bliss, in him does bliss
reach extinction. He who absorbs the turīya, in him does the turīya reach extinction.
He who absorbs that immortal, fearless, sorrowless, endless, seedless Brahman, in him does the immortal, fearless, sorrowless, endless, seedless
Brahman reach extinction. Thus he said. |
IX.15· He who knows this as seedless, he verily becomes seed less. He is not born (again). He does not die. He is not bewildered. He is not broken. He is not burnt. He is not cut asunder. He does not tremble. He
is not angry. (Knowers of Brahman) declare him to be the all-consuming self. The self is not attain able even by a hundred expositions (of the Vedas), not by the study of countless scriptures, not through the means of intellectual knowledge, not through brain power, not through the (study of the) Vedas, not through severe austerities, not through the Samkhya (knowledge), not through Yoga (discipline), nor through the (observance of the
four) stages of life nor through any other means do people attain the self. Only through a rigorous study and
through discipline and devoted service to the knowers of Brahman, do they attain (the self). Having become tranquil, self-controlled, withdrawn from the world and
indifferent to it and forbearing, he sees the Self in the self. He becomes the Self of all, he who knows this. He becomes the Universal Self. What he does is expressive, not of his individual but of the Universal Self. 'I do nothing of myself,' said Jesus. Boehme says, 'Thou
shalt do nothing but forsake thy own will, viz. that which thou callest
"I" or thyself by which means all thy evil properties will grow weak, faint and ready to die; and
then thou wilt sink down again into that one thing, from which thou art originally sprang.' Signatura Rerum. |
Chapter X THE SELF, THE ULTIMATE BASIS OF ALL WORLDS |
X.1. Then Raikva asked, 'Venerable Sir, in what
are all (these worlds) become firmly established?'
In the rasātala worlds,
said he. In what are the rasātala worlds
(established) as
warp and woof? In the terrestrial (bhūr) world, said he. In what are the terrestrial worlds (established) as
warp and woof? In the worlds of atmosphere (bhuvar), said
he. In what are the worlds of atmosphere (established) as warp and
woof? In the heavenly (suvar) worlds, said he. In what are the heavenly worlds (established) as warp and woof? In the mahar
worlds, said he. In what are the mahar worlds (established)
as warp
and woof?
In the janas worlds, said he. In what are the
janas worlds (established) as warp and woof? In the tapas worlds, said he. In what are the
tapas
worlds (established) as warp and woof? In the satya worlds, said he. In what are
the satya
worlds (established) as warp and woof? In the Prajā-pati worlds, said he. In what are
the Prajā-pati worlds (established) as
warp and woof? In the Brahma worlds. said he. In what are the Brahmā worlds (established) as warp and woof? All the worlds, like so many beads are established in the self, in Brahman as warp and woof; thus said
he. He who knows thus that these worlds are established in
the self, he becomes the self alone. This is the doctrine leading
to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda. like so many beads: see B.G. VII. 7· even as the beads are strung into a thread are all objects strung in the self: Dhyāna-bindu U.6. |
Chapter XI THE COURSE AFTER DEATH |
XI.1 Then Raikva
asked thus: Venerable Sir, How and by what means does this self which is
a mass of intelligence after
leaving its seat and
moving upwards
have its exit? To
him he replied.
In the center of the heart
is a red
mass of flesh. In it is the white lotus called the dahara which has bloomed like a red lotus with its petals spread in different directions. In the middle
of it is an ocean.
In the middle of the ocean is a sheath. In it are four nāḍīs
called Ramā, Aramā, Icchā and Apunarbhavā, Of these, Ramā leads (the practitioner of righteousness) through righteousness to the world of righteousness.
Aramā leads (the practitioner of unrighteousness) through unrighteousness to the world
of the unrighteous. Through Icchā one attains whatever object of desire one recalls. Through Apunarbhavā one breaks through the sheath. Having broken through the sheath one breaks through the shell of the crest (skull). Having broken through
the skull, he breaks through the earth
element. Having
broken through the earth element
he breaks through water. Having broken through water, he breaks through light. Having broken through
light, he breaks through air. Having broken through air, he breaks through ether. Having broken
through ether,
he breaks through mind. Having broken through
mind, he breaks through the subtle elements. Having broken through the subtle elements, he breaks through the mahat tattva. Having broken through the
mahat tattva he breaks through
the Unmanifested.
Having broken through
the Unmanifested, he breaks through the
Imperishable. Having broken through the Imperishable, he breaks through Death. Then Death becomes one with
the Supreme. In the Supreme there is neither existence nor
non- existence nor existence and
non-existence. This IS the doctrine leading
to liberation.
This is the doctrine of the Veda. This is the doctrine
of the Veda. apunarbhavā: non-rebirth. Mahat: the great, the first product of prakṛti, the principle of buddhi
or intelligence in the individual. For the Sāṁkhya doctrine of evolution which is adopted here see I.P. Vol.II, .pp. 266-277·. mrtyu: death. The principle of all-devouring time
is not different
from the Eternal Supreme. |
Chapter XII PURITY OF FOOD |
XII.I.
From Nārāyaṇa
came into being food (m a raw state). In
the Mahā-saṁvartaka (the
great
dissolution) in the world of Brahmā it
becomes ripe (cooked). It is
again cooked in the world of the sun. It is
again cooked in the sacrifices. Food with water oozing out of it or rendered
stale (should not be eaten). Food which
is clean (devoid of the
defects mentioned)
which is not acquired by begging or not
got according
to a previously arranged
plan should
one eat.
He should
not beg
for food of anyone whatsoever. Purity
of food makes for purity of disposition. |
Chapter XIII THE CHILD-LIKE INNOCENCE OF THE SAGE |
XII.13· One should
cultivate the characteristics of a child. The characteristics of a child are
non-attachment and innocence (freedom from notions of right and wrong). By
abstinence from speech, by learning, by non-observance of conventions
relating to the classes and stages of life one acquires the state of alone ness
proclaimed by the Vedas. Prajā-pati said thus:
After knowing the highest state (the sage) should reside at the foot of a
tree. With a rag as his loin cloth, with no one to help him, all alone,
remaining in concentration, with his desire for the self,
with all desires fulfilled, with no desires, with desires consumed, recognizing
in the elephant, in the lion, in the tiger, in the mosquito, in the mongoose, in the snake, the demon and the faery spirit so many forms of death, he is
not afraid of them on any account. He should be (unmoved) like a tree. Even
if cut asunder, he should not get angry, he should not quake. He should be
like a rock and even if cut asunder should not get angry, should not quake.
He should be like the sky and should not get angry, should not
quake. He should stand by the truth, for verily, this truth is the self. Of all smells, earth
is the heart, of all tastes water is the heart; of all forms light
is the heart; of all touches, air is the heart. Of all sounds ether is the
heart; of all states of being the unmanifested is the heart; of all
beings, death is the heart. Death, verily, becomes one with the Radiant
Supreme. In the Supreme there is neither existence nor non-existence nor
existence and non-existence. This is the doctrine leading to liberation. This is the
doctrine of the Veda. This is the doctrine of the Veda. See B.U. III. 5. I. Superiority
to emotions and indifference to worldly objects and desires are stressed. |
Chapter XIV GRADUAL DISSOLUTION IN THE SUPREME |
XIV.I. Earth is the food, (in
relation to it) water is the eater of the food. Water is
the food, (in
relation to it) light is the eater of the food. Light is the food. (in relation to it) air is the eater of the food. Air is
the food, (in relation to it) ether is the eater of
the food. Ether is the food, (in relation to it) the organs of perception and
of action, are the eater of the food, the organs of perception and of action are the
food, in relation to them, mind is the eater of the food. Mind is the food, (in relation to
it). Understanding is the eater of the food. Understanding is the food, (in relation
to it) the Unmanifested is the eater of the food, the Unmanifested is the food, (in relation to it) the Imperishable
is the eater of the food. The Imperishable is the food,
(in relation to it) Death is the eater of the food. Verily, Death becomes one with the Radiant Supreme. In the Supreme, there is
neither existence nor non-existence, nor existence and non-existence. This is
the doctrine leading to liberation. This is the doctrine of the Veda. This is
the doctrine of the Veda. annāda:the eater of the
food, the cause in
which it is dissolved in involution. Only the Transcendent Self remains when all things are negated. The very principle of negation, death is absorbed in the Supreme. |
Chapter XV DISSOLUTION OF INDIVIDUALITY |
XV.1. Then (the sage) Raikva asked: Venerable Sir, how and by what means does this (self) which is a mass of intelligence, after moving upwards (from this seat) burn away its seat? To him he replied thus: This self, after moving upwards, burns the prāṇa, the apāna, the vyāna, the udāna, the samāna, the vairambha, the mukhya, the antaryāma, the prahhañjana the kumāra, the śyena, the śveta, the kṛṣṇa and the nāga
(vital airs). It burns (the elements) earth, water,
tire, air and ether. It bums the waking, dreaming and sleeping states as also the Turīya, this mighty world and the other world. It bums the visible and the invisible worlds. It burns virtuous. and vicious conduct. Thereafter it burns the world, devoid of lustre devoid of limit, devoid of appearance. It burns the mahat tattva: it bums the Unmanifested. It burns the Imperish able. It burns Death. Death becomes one with the radiant Supreme. In the Supreme there is. neither existence nor non- existence nor
existence and non-existence. This is the doctrine
leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda. vijñāna: intelligence,
a form of knowledge
superior to the action of the mind. In T.U. II and
Ill; KU. 111.9; it is identified with buddhi and is ranked above mind. It is assumed that the moral qualities and power of remembrance of the self accompany the soul in the
journey after death. |
Chapter XVI CONCLUSION |
XVI.1. This secret doctrine of the seedless Brahman owing its origin to Subāla should not be imparted to anyone who has not attained composure of spirit, not to one who has no sons, not to one who has no disciples, nor to one who has not taken residence for one year at nights, nor to one whose family and character are not known. This should
not be imparted nor even mentioned to any
such person.
The subject-matter of this shines to advantage if imparted to the high-souled one whose devotion to the Supreme Being is profound and whose devotion to the teacher is as (profound as it is) to the Supreme. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda. |
End |