1. Nine Upanaishads Prem Nath Chandra

64

NINE UPNISHADS

SECOND CHAPTER

स्रथ हैनं भागवो वैदार्भिः पप्रच्छ । भगवन् ! कत्येव देवाः प्रजां विधारयन्ते । कतर एतत्प्रकाशयन्ते, कः पुनरेषां वरिष्ठ इति ॥१॥

तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथ्वी वाड्‌मनश्चक्षुः श्रोत्रञ्च । ते प्रकाशाभिवदन्ति वयमेतद् बाणमवष्टस्य विधारयामः ॥२॥

तान् वरिष्ठः प्राण उवाच मासोहमाप्याथाऽहमेव त्तपञ्चधाऽऽत्मानं प्रविभज्येतद्बाणमवष्टस्य विधारयामि

मोति ॥३॥

PRASHNA UPNISHAD

65

3. To all the said viz., ether, air, fire etc., the mightiest prana (the vital power or breath in body) said: “Don’t be disillusioned. I am supporting and preserving the body, dividing myself in five parts (pran, apan, vyan, saman and udan).

नेस्माद्धाना बभूव । सोऽसिमानाद्धि वमुत्कमित इव तस्मिन्नुत्कामत्यथेते सर्व एवोत्क्रामन्ते तस्मिश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते यथापथा मक्षिका मधु करराजानमुत्कामन्तं सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्त एव वाड् मनश्र्चक्षुःश्रोत्रञ्च ते प्रीताः प्राणं स्तुवन्ति ॥४॥

4. The said gods (in the body viz., tongue, eye, ear, mind etc.) did not belive the prana, at which the latter, i.e., the prana was seen rising up proudly (being offended) as if to go out of the body. Seeing it (the prana) going out, all the other gods also started going out, but when the prana paused they also paused. Just as all bees follow their queen and pause where it pauses or sits, so all the said gods of the body depend upon and follow the prana. At this the tongue, eye, ear and mind were all pleased and began to praise the prana (as their leader and real supporter and preserver of the body).

एषोऽग्निस्तपति येष सूर्य एष पर्जन्यो मघवानेष वायुरेष पृथिवी रयिदेवः सदसच्चामृतञ्च यत् ॥५॥

5. The prana (life breath) in our body heats like fire, shines like the sun, is the cuase of health and energy like the rain, is swift like the wind, spreads in the body like the earth, maintains

66

NINE

UPNISHADS

the body like the moon, possessing exquisite godly qualities, is form as well formless, and is amrit (immortality), for it gives life and vitality to the body.

रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।

ऋचो यज्ञः क्षत्रं ब्रह्म च ॥६॥

6. Just as the spokes are fixed to the nave (centre) of the wheel of a chariot, so every thing is fixed and established (depends upon) the prana. It is through the prana and its control that one enables himself to study the Vedas, viz., Rig, Yaju, Sam (and Atharv), and it is through it that one can do great sacrificial deed, or a wise and learned man can display his great wisdom or a warrior can display his wonderful bravery.

प्रजापतिरचरसि गर्भे त्वमेव प्रतिजायसे ।

तुभ्यं प्राण प्रजास्त्वम बलि हरन्ति यः प्राणः प्रतितिष्ठसि ॥७॥

7. O Prana (life) ! You move in the womb (on conception) and are born (along with the body) and are called prajapati (the master of all the senses, mind and other parts of the body). You exist in the body being divided into five constituents, i.e., kinds (pran, apan, vyan saman and udan); all these parts of the body offer oblations to you.

देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा ।

ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥८॥

8. Of all the gods (the five senses, mind and other parts of the body) you are the strongest and fiercest, and to the fathers

PRASHNA UPNISHAD

(elders) you are the first oblation; you are true virtue of the sages, and are atharua among the masters of spiritual knowledge.

इन्द्रस्त्वं प्राण ! तेजसा सुद्रोऽसि परिरक्षितः । त्वमन्तरिक्षे सूयस्व ज्योतिषां पतिः ॥९॥

9. O Prana ! You are indra by your splendure and energy, and you are rudra, being protector (of the body). You move in ether like the sun, the lord of all lustres.

यदा त्वमभिवर्षस्यथेमाः प्राण ! ते प्रजाः । श्रान्तरूपास्तिष्ठन्ति कामायान्नं भविष्यतोति ॥१०॥

10. O Prana ! When you rain through clouds, then your creatures all become joyful, for they expect harvest of grain to their heart's desire. (Here prana is described as air which produces water through combination of hydrogen and oxygen).

व्रात्यस्त्वं प्राणैक ऋषिरत्ता विशवस्य सत्तप्तिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्वनः ॥११॥

11. O Prana ! You are vratya (impure) as well as rishi (pure) (according to the body you occupy); you are the devourer of all in this world and we are givers of your eating; for you are matrishwa (life breath) and our father.

या ते तनूर्वाच प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।

या च मनसि सन्तता शिवां तां कुरु मोत्क्रमः ॥१२॥

12. O Prana ! May your body (energy) spread, in tongue

68

(speech), ears (hearing), eyes (sight) and mind as bestower of

happiness and prosperity, and do not go out from our midst.

प्राणस्येदं वशे सर्वं त्रिदिवे यत्प्रतिष्ठितं म् । मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥१३॥

13. Whatever exists in all these three worlds (earth, water

and air or ether) is under tṇe control of prana. O prana !

protect us, your sons, like the mother and bestow upon us glo-

ry and good intellect (wisdom).

THIRD CHAPTER [Question]

सथ हैनं कौशल्यः पप्रच्छ । भगवन् !

कुत एष प्राणो जायते कथमायात्यस्मिन् शरीरे श्रात्मानं

वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यममित्ते

कथमध्यात्ममिति ॥१॥

1. After the question and answer of Vaidarbhi and Pipplad

Rishi was finished, Kaushalya, the son of Ashwal, asked Pipp-

lad Rishi: “O Lord ! from what is this prana (life breath)

produced, how does it enter this physical body, how does it,

dividing itself (into five parts), remain in it, how does it go out

of the body and how does it maintain this outward physical

body and the inward spritual body viz., mind intellect etc.”

PRASHNA UPNISHAD

तस्मै स होवाचातिप्रश्नान्पृच्छसि ब्रह्मिष्ठोऽसि ति

तस्मात्तेऽहं ब्रवीमि ॥२॥

2. Pipplad then said to Kaushalya: “You ask very subtle questions. But as you are very eager to acquire spritual knowledge, I shall reply to you.”

आत्मन एष प्राणो जायते । यथेषा पुरुषे छायेतस्म-न्नेतदाततं मनोकृतेऽनुविधायास्मिन् शरीरे ॥३॥

3. This prana is born (by reason) of the Atama (soul); just shadow as accompanies (follows) the body, so is the prana attached to the soul. It enters the body according to the mind’s good or bad actions.

यथा सम्राडेवाधिकृतान् विनियुङ्क्ते । एतान् ग्रामानेतान् ग्रामान्धितिष्ठस्वेत्येवमेवैष प्राणः इत-रान्प्राणान्

पृथक् पृथगेव संनिधत्ते ॥४॥

4. Just as a monarch (administrator) allocates different localities to different officials for governing the same, so does the prana allocates different functions to its different kinds, viz., prana, apan, saman, vyau and udan.

पायूपस्थेडपानं चक्षुः श्रोत्रे मुखनासिकास्यां प्राणः

स्वयं प्रतिष्ठते मध्ये तु समानः । हृय एव तदुत्सन्नं समं नयति

तस्मादेताः सप्तार्चिषो भवन्ति ॥५॥

5. The prana remains in the body after dividing itself into

five parts, so that apana remains and functions in the anus and

the pendis, prana itself remains and functions in the mouth,

nose, eyes and ears; samana remains and functions in the centre

(naval), distributing the food product (after being digested) to

all the parts of the body; from this seven fires are born (nouri-

shing the two eyes, two ears, two holes of the nose and the

mouth).

हृदि ह्येष आत्मा । शतं शतेकैकस्यां द्वासप्ततिद्वासप्ततिः प्रति शाखानाडो-

सहस्राणि भवन्यासु व्यानइचरति ॥६॥

6. The soul abides in the heart in which there are one hun-

dred and one arteries each of which has again one hundred

branchrs and each such branch has again seventy two thousand

smaller sub-branches; and the vyana prana moves through all

these.

अथैकयोद्गीथं पुण्येन पुण्यं लोकं नयति । पापेन

पापमुभास्यामेव मनुष्यलोकम् ॥७॥

7. Out of these many arteries there is one artery called

sushumna through which the soul moves by udana (a kind of

prana) upwards and from there goes out of the body to diffe-

rent places (through different wombs), heaven, hell or world of

men according to its good, bad and mixed deeds respectively.

आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं

प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्यापानमव-

ष्टस्यांतरां यदाकाशः स समानो वायुर्य्यानः ॥८॥

PRASHNA UPNISHAD

8. The sun verily rises in the form of outer prana giving life to the creatures, by which the eyes get life, viz., sight. The earth’s divinity attracts and aids one’s apana (which functions in the rectum and penis). the ether attracts and aids one’s samana, while the vayu (air) attracts and aids one’s vyana (by which one is able to do all actions through the body).

तेजो ह व उदानस्तस्मादुपशान्ततेजः । पुनर्मवमिन्द्रिय-

संपद्यमानः ॥९॥

9. Verily teja (fire of energy) is udana (−a kind of prana by which energy, strength and valour is produced in the body), When this teja is last, the man dies and the soul along with the mind and the fiva subtle senses (not the physical outward parts) take rebirth by entering a new body.

यच्चित्तस्तेनेषः प्राणमायाति प्राणस्तेजसा ।

युक्तः सहात्मना यथा संकल्पितं लोकं नयति ॥१०॥

10. On death, the soul, according to its good or bad nature or desires impressed upon it, takes rebirth in another body along with the mind and the prana endowed with fire of energy which leads the soul accordingly, i.e., the world of his last desire or imaginings.

य एवं विद्वान् प्राणं वेद । न हास्य प्रजा हीयतेऽमृतो

भवति तदेषः इलोकः ॥११॥

11. Whosever wise and learned man rightly know the prana, as stated above, his progeny does not deteriorate and he

72

becomes immortal, attaining salvation. In this connection the

following couplet may be referred to.

उत्पत्तिमर्यन्त स्थानं विभुत्वं चैव पञ्चधा । प्रध्वात्मं

चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुते

इति ॥१२॥

12. One attains salvation by knowing the origin of the

prana, its staying (in the body), its division into five kinds

(prana, apana, Vyana and udana). abiding in the heart and other

organs, its prevading (in the body) and its relationship to the

soul.

FOURTH CHAPTER (Question)

श्रथ हैनं सौर्यायणि गाग्यः पप्रच्छ । भववन्नेतस्मिन्

पुरुषे कानि स्वपन्ति कान्यस्मिन् जाग्रति कतर एष देवः

सद्मान्तः परियाति कस्यतत् सुखं भवाति, कस्मिन्तु सर्व

सम्प्रतिष्ठता भवन्तीति ॥१॥

1. Then Gargya, the son of Saurya Rishi, asked Pipplad

Rishi: "O Lord ! which are the senses that sleep in this body

and which remain awak ? Who is the god (i.e., one possessing

godly or divine qualities) that sees the dream ? Who gets all

PRASHNA UPANISHAD

73

pleasure, and, in case of sound sleep, where do these all remain

or vanish ?

तस्मै स होवाच । यथा गार्ग्य ! मरीचयोडक्स्यास्तं

गच्छतः सर्व एतस्मिंस्तेजोमंडल एकीभवन्ति । ताः पुनः

पुनरुदयतः प्रचरन्त्येवं ह वै तत्सर्वं परे देवे मनस्येकी-

भवति तेन तद्यः पुरुषो न शृणोति न पश्यति न जिघ्रति

न रसयते न स्पृशते नाभिवदते नानन्दयते न

विसृजते नेयायते स्वपितीत्याचक्षते ॥२॥

2. That sage (Pipplad) spoke to him (Gargya): “O Gargya!

Just as all the rays of the sun, at the time of its setting, become

one (converged) in the yonder circle of splendure, and, at the

time of its rising, be come spread, so undoubtedly all the senses

enter the mind, their god, whereupon the soul neither hears,

nor sees, nor smells, nor tastes, nor touches, nor speaks, nor

takes, nor experiences pleasure (of the senses), nor gives up

anything and nor walks, but is said to be sleeping.”

प्राणानय एवैतस्मिन्न पुरे जाग्रति । गाईपत्यो ह वा

एषोडपानो व्यानोऽन्वाहार्यपचनो यद्ग्रहपत्यादप्रणीयते

प्रणयनादाहवनीयः प्राणः ॥३॥

3. In this body the five fires—pranas (viz., prana, apana,

samana, vyana, and udana) alone remain awake (while the sen-

ses and other organs remain actionless). The apana (the air

inhaled) is called garhpatya fire, while vyana is called anvahary-

pachna fire, i.e., the southern fire by which digestion takes place,

which is taken from the apana fire, and, by being so taken,

prana (the air exhaled) is called a ahavniya fire.

यदुच्छवासनि:श्वासावेतावाहुती समं नयतीति स

समान: । मनो ह वाव यजमान इष्टफलमेवोदन: स

एनं यजमानमनुहरह: ब्रह्म गमयति ॥४॥

4. Samana controls the inhaling and exhaling of breath

i.e., apana and prana) and carries the liquid formed by digestion

through the navel to the whole body. Mind is the giver of the

sacrifice and udana fire (by which food is carried down from the

throat) is the fruit of the sacrifice and carries the mind every

day to God (during sleep).

षत्रैष देव: स्वप्ने महिमानमनुभवति । यदृष्टं दृष्ट-

मनुपश्यति श्रुतं च तमेवार्थमनुशृणोति देशदिगन्तरेऽपि

प्रत्यानुभूतं पुन: पुन: प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतंचानुभूतं चानुभूतं च सच्चासच्च सर्वं

पश्यति सर्व: पश्यति ॥५॥

5. This soul experiences (through the mind) many great

things during dream. It seems to see over again what it had

previously seen, to hear over again what it had previously heard,

to feel over again what it had previously felt and saw at many

different places and regions. It sees all, both seen and unseen,

heard and unheard of, experienced and unexperienced and eter-

nal and non-eternal.

स यदा तेजसाsडभिसूतो भवति । षत्रैष देव: स्वप्नान्न

पश्यत्ययथ तदेतस्मिन् शरीरे एतत् सुखं भवति ॥६॥

PRASHNA UPNISHAD

6. But when the soul is overshelmed with light (of God), it does not dream, but gets sound sleep and experiences pleasure in the body.

स यथासोम्य वयांसि वासोवृक्षं संप्रतिष्ठन्ते । एवं ह वै तत्सर्वं परात्मनि संप्रतिष्ठन्ते ॥६॥

7. O dear ! Just as birds fly toward their resting tree (after sunset) so does all this (soul, mind, senses etc.) rests in the Supreme Soul at the time of the sleep.

पृथ्वी च पृथवीमात्रा चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशाइचाकाशामात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च प्राणितव्यं च रसश्च रसयितव्यं च त्वक् च स्पर्शयितव्यं च, वाक् च वक्तव्यं च हस्तौ चाददातव्यं चोपस्थैचानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाहङ्कर्तव्यश्च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥७॥

8. The earth and its matra (i.e., smell), the water and its matra (i.e., liquid juice), the fire or light and its matra (i.e., vision), the air and its matra (i.e., feeling of touch), the ether and its matra (i.e., sound), the eye and the object of vision, ear and the object of hearing, nose and the object of smell, tongue and the object of taste, skin and the object of touch, tongue-

and the object of speech, hands and the things to be held, penis

and the pleasure acquired therefrom, anus and its excretion, feet

and walking, mind and the object of thinking, intellect and the

subject to be known or understood, egoism and the object

thereof, memory and the object of remembrance, light and the

thing to be enlightened, prana (life breath) and it's existence in

the body, all these at the time of sleep rest in the Supreme Soul.

एष हि द्रष्टा सप्रष्टा श्रोता घ्राता रसयिता मन्ता

बोद्धा कर्ता विज्ञानात्मा पुरुषः । सपरेऽक्षरे श्रात्मनि

सम्प्रतिष्ठते ॥९॥

9. This knowledge-possessing soul is verily the seer, hearer, toucher, taster, thinker, knower and doer. It resorts in the Immortal Supreme Soul (God) and finds solace.

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीर-

मलोहितं शुभ्रमक्षरं वेदयते यस्तु सोऽस्य स । सर्वज्ञः सर्वो

भवति तदेष इलोकः ॥१०॥

10. O dear ! One who knows the well-known shadowless (void of ignorance), bodiless, colourless, luminous God, he alone attains Him, the most subtle immortal Supreme Soul, and, knowing Him, acquires His qualities and becomes elevated. There is a holy verse in this connection as well.

विज्ञानात्मा सह देवैश्च सर्वैः प्राणा मूत्रानि संग्रत-

िष्ठन्ते यत्र । तदक्षरं वेदयते यस्तु सोऽस्य स सर्वज्ञः सर्व-

मेवास्य विशेषेति ॥११॥

PRASHNA UPANISHAD

77

11. O dear ! One who knows the imperishable Supreme

Soul (God) in whom reside all the (five) pranas, all the senses,

and all the elements, he, knowing all, verily attains Him, the

All-prevading God.

FIFTH CHAPTER [Question]

अथ हैनं शैव्यः सत्यकामः पप्रच्छ। स यो ह वैं तद्रुगवन्न् ! मनुष्येषु प्रायोऽन्तवान्तमाक्सरमभिध्यायीत् ।

कतमं वाव स तेन लोकं जयतीति ॥११॥

After Pipplad Rishi had answered the question of Gargya, it

is well known that Satykama, the son of Shivi Rishi, asked him

(Pipplad Rishi): "O Lord ! To which region does a wiseman,

who meditates on Om (God's best and own name) till his death,

resorts (after death)".

तस्मै स होवाच । एतद्ै सत्यकाम ! परञ्चापरं च ब्रह्म

यदोंकारः।तेनैवैतद्ै नयतैनैवैकतरमन्वेति ॥१२॥

2. To Satykama, Pipplad Rishi answered: "O Satykama !

Onkra (Om syllable) is verily para and apara Brahm (God, the

Great). Hence a learned person (by reciting and meditating on

Om (till his death) attains God in one of the two forms, i.e.

78

NINE UPNISHADS

either as endower of moksha (salvation) or as bestower of pleasure of this world.

स यदेकमात्रमभिध्यायोत स तेनैव संवेदितस्तूर्णमेव जगत्यामभिसंपद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमान-

मनुभवति ॥३॥

3. One who meditates on one matra of Om, i.e., the first letter (which signifies the All-pervading and Omnicient qualities of God), he, being enlightened thereby, immediately becomes elevated in this world. The knowledge of the hymns of Rig Veda make him reborn as a wiseman and, by his austerity, celebacy and faith, he experiences the greatness of God.

अथ यदि द्विमात्रेण मनसि संपद्यते सोsन्तरिक्षं यर्जुभिरन्नोयते सोमलोकम् । स सोमलोके विशू तिमनुभूय पुनरावर्तते ॥४॥

4, And, if one meditates on the two matras of Om, i.e., the first two letters, viz., (as explained above and (which signifies the Almighty and effluent qualities of God), he is, by the knowledge of the hymns of Yajur Veda, escorted to the som loka, i.e., lunar world, as one possessing super-human qualities, and he thereby experiences the supremeness of God and is then reborn in this world as one possessing godly qualities (which making him fit for moksha).

यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभि ध्यायोत, स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा

PRASHNA UPANISHADS

79

विनिमुच्यते एवं ह वै स पाप्मना विनिमुक्तः स सामभि- हन्नीयते ब्रह्मलोकं स एतस्माज्जीवघ्नात्परात्परं पुरुषमोक्षते, तदेतौ इलोको भवतः: ॥५॥

5. One who then meditates on the Supreme Soul by the three matras of Om, viz., (as explained above, and which signifies the Supremacy and Omnicient qualities of God), he becomes illumined like the sun. Just as a snake becomes free by casting of its slough, so such a person, being freed from all sins, attains supreme bliss py study of the hymns of Sam Veda, and sees God who is above all human (and other) souls, and is pervading everywhere in this whole universe. In this connection there are the following two verses:-

तिस्रो मात्रा मृत्युमत्य: प्रयुक्ता अन्योन्यसक्ता ग्रन- विप्रयुक्ता: प्रयुक्ततासु न कम्पते ज्ञ: ॥ ६॥

6. The three matras of Om, intimately connected with one another, when recited merely physically, make a person die and born over and over again, but when they are not merely recited outwasdly or physically, but are properly meditated upon, understanding their full significance in the mind, the soul is not then shaken but concentrates on God and attains moksha (salvation).

ऋग्भिरेतं यजुर्भिरन्तरिक्षं स सामभिर्यत्तत्कवयो वेदय- न्ते । तमोंकारेणैवाऽऽयतनेनाऽनेति विद्वान् यत्तच्छान्तम- जरममृतमभयं परं चेति ॥७॥

80

NINE UPNISHADS.

7. By reciting and understanding hymns of Rig Veda, one is born in this world (on this earth); by reciting and understanding the hymns of Yajur Veda, one is born in either (space, with subtle body), by reciting and understanding hymns of Sam veda, one is born in a region known to the wise., i.e., is born as a wise and learned devotee. But the wise attains God only be meditating property on Om (fully understanding and realising the full signiflcance of its three matras, viz., अ, उ and म), where there is perfect peace, no pain or disease or suffering of old age, no mortality, no fear, but supreme bliss, i.e., moksha.

SIXTH CHAPTER (Question)

अथ हैन सुकेशा भारद्वाजः पप्रच्छ । भगवान् ! हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत शोडशकलं भारद्वाज ! पुरुषं वेन्थ ? तमहं कुमारमबुवं नाहमिमं वेद, यद्यहमिममवेदिषं, कथं ते नावक्ष्यमिति, असूयलो वाऽएष परिशुष्यति योडविदिताद्भिवदति, तस्मान्न ह्स्यन्तं वक्तुं स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि कवासो पुरुष इति ॥१॥

1. Then Sukesha, son of Bhardwaj, asked Pipplad Rishi: "O Lord ! Hiranayanabha, the prince of Kausal, came to me and asked whether I knew the soul possessed of sixteen Kalas

PRASHNA UPANISHAD

81

(parts). I replied to him that I did not know Him, and that had I known Him I would not have surely said so, for he, who talks lie, is withered (destroyed) from the very roots, i.e., completely, and I could not tell lie for this reason. That prince then became silent and sitting in his chariot (vehicle) went away. I now request you to tell me as to who is that Being."

[The sixteen kalas are: (1) Thinking, (2) Life, (3) Faith, (4) Ether, (5) Air, (6) Fire or heat, (7) Water, (8) Earth of solid matter, (9) Senses, (10) Mind, (11) Food, (12) Energy, (13) Penance, (14) Vedic knowledge, (14) Action and (16) Planets and their names. (Vide verse 4 post.) The universe exists within these 16 kalas created by God, and there are infinite kalas in Him.

तस्मै स होवाच । इहैवान्तःशरीरे सोम ! स पुरुषः

प्रश्नमनेता: पोडशकला: प्रभवन्तीति ।।२।।

2. Pipplad Rishi clearly spoke to Sukesha in answer to his question thus: “That Supreme Soul exists in this very body and in side our soul in whom are born the said sixteen kalas.”

स ईक्षाञ्चक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भवि-

ष्यामि कस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥३॥

3. The soul within the body thought as to by whose going out it will go out of the body and by whose stay (in the body) it will stay.

सप्राणमसृजत प्राणाच्छदां खं वायुर्योनिरापः पृथि-

वीन्द्रयं मनः । ग्रन्थिमनोऽद्धिौर्यं तपोमन्त्राः कमंलोकाः

लोकेषु च नाम च ॥४॥

4. God created sixteen kalas, viz., pranas (life organs), thinking, faith, space (ether), air, light, water, earth, senses, mind, food, visibility, penance, vedic knowledge, action, planets (worlds) and their names.

स यथेमास्तटः स्यन्दमानाः समुद्रायणः समुद्रं प्राप्यास्तं गच्छन्ति, भिद्यते तासां नामरूपे, समुद्र इत्येवं प्रोच्यते, एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे, पुरुष इत्येवं प्रोच्यते स एष कलोमृतो भवति, तदेष इलोकः ॥४॥

5. Just as these rivers flowing towards the sea and entering therein lose their forms (colours etc.) and names, and become part of the sea, so these kalas of the Supreme Soul are advancing towards Him, and reaching Him are lost, both in form and in name. These 16 kalas are created by Him, but He Himself separate from them and immortal. At the end of the creation these kalas are extinguished, being reduced into subtle matter and no longer exist in Him. In this connection the following is the scripture.

श्ररा इवरथनाभौ कला यस्मिन्प्रति ष्ठिता: । तं वेद्यं पुरुषं वेद यथा म वो मृत्यु: पपिव्यथा इति ॥६॥

6. Just as the spokes of the wheel of a chariot are set in its navel, so do kalas (divine attributes) exist in the Supreme Spirit. You must attain knowledge of that Supreme Spirit fit to be known; only then you shall be free from the pain of births add deaths.

PRASHNA

UPANISHAD

83

तान्

होवाचेतावदेवाहमेतत्परं

ब्रह्म

वेद

।

नातः

परमस्तीति

॥७॥

Pipplad

Rishi

frankly

told

the

said

six

disciples

that

he

knew

so

much

about

the

Supreme

Soul

and

that

there

was

no

other

beyond

or

superior

to

Him.

ते

तमर्चयन्तस्त्वं

हि

नः

पिता

योऽस्माकमविद्याया:

परं

पारं

तरयसीति

।

नमः

परमऋषिभ्यो

नमः

पर-

ऋषिभ्य:

॥८॥

Those

six

disciples

having

worshipped

(honoured)

Pip-

lad

Rishi

said

to

him:

“You

are

verily

our

father

(or

preceptor)

who

has

dispelled

our

ignorance”.

Salutation

to

the

Rishis,

the

knowers

of

spirtualism.

MUNDAK UPNISHAD

CHAPTER I

Section I

ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्त्ता भुवनस्य गोप्ता ।

स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥१॥

1. Brahma was born as the first among the learned, who

was the maker of all (i. e. an adept machanician, being master

of physical laws of nature) and the protector of the mankind.

He taught his eldest son, Atharva, knowledge of God, which

is superior to all other kinds of knowledge.

अथर्वणे यां प्रवदेत ब्रह्माथर्वा तां पुरोवाचाङ्ङिरे ब्रह्मविद्याम् ।

स भारद्वाजाय सत्यवहाय प्राह भारद्वाजोऽङ्गिरसे परावराम् ॥२॥

2. The spritual knowledge (Knowledge of God) which

Brahmā gave to Atharva, the latter imparted the same to

Angira Rishi who then taught it to Satyavaha, a descendant of

Bhardwaja, and he (Satyavana) taught the same to Angirasa

Rishi, which has thus come down in succession.

शौनकौ ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ ।

कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥३॥

3. It is well known that Shaunaka, a great house-lord,

went to Angirasa Rishi in a proper manner as a disciple and

asked him : "O Lord what is that by knowing which all else

becomes known".

MUNDAKA UPANISHAD

तस्मै स होवाच—द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो ।

वदन्ति परा चैवापरा च ॥४॥

4. That Angirasa verely spoke to Shounaka that both para (spritual or esoteric) and apara (worldly or exoteric) sciences should be known as was said by spritualists (the knowers of God).

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्य‑

करणं निघण्टुं छन्दो ज्योतिषमिति ।

अथ परा यया तदक्षरमधिगम्यते ॥५॥

5. Out of the said two sciences, apara means knowledge of Rigveda, Yajar Veda, Sam Veda and Aharv Veda, Shiksha (Phonetics), Kalpa (ritual) Vyakaran (Grammer), Nirukta (Philology or etymological interpretition), Chhanda (prosody) and jyotish (astronomy). The Para or esoteric knowledge is one which leads to the realization of the Immortal Supreme Soul.

यत् तदद्रे इदयग्राह्यमग्रोतं गोत्रम वर्णमचक्षुःश्रोत्रं तदपाणिपादम् ।

नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद् भूतयोनिं परिपश्यन्ति

धीरा: ॥६॥

6. Brahm (God) is He who is invisible, unseizable, without origin or without any ascendant, colourless, without physical eyes, ears, hands, or feet, All-pervading, Eternal, existing in all things, sublest imperishable, the whomb of all creatures, and can be seen everywhere by the sages (by mind's or inward eye).

यथोर्णनाभि: सृजते गृह्णते च यथा पृथिव्यामोषधयः सम्भवन्ति ।

यथा सतः पुरुषात् केशलोमानी तथाक्षरात् सम्भवतीह विश्वम् ॥७॥

86

NINE UPANISHADS

7. Just as a spider spins web from its own body and absorbs the same or just as herbs spring out of the earth or just as heir (on head and body) grow on the person of a living man, in the same way the entire universe is created by God from (the matter) within Himself.

तपसां चैते ब्रह्म ततोऽन्नमभिजायते ।

श्रन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् ॥७॥

8. God is known by one by his penance (infinite strength). He creates food which nourishes the life and the mind, truth, the world's good deeds and immortality.

यः सर्वज्ञः सर्वविदस्य ज्ञानमयं तपः ।

यस्मादेतद् ब्रह्म नाम रूपमन्नं च जायते ॥८॥

9. God, who is omniscient, All-wise (knows all beings and the world) and whose tapa (very activity or good action) is his possession of infinite knowledge, creates this whole universe with diverse names and forms and the food (which is essential for the life of all beings).

CHAPTER I

Section II

तदेतत् सत्यं मन्त्रेषु कर्माणि कवयो

यान्यपिॠषयस्तानि त्रितायां बहुधा सन्ततानि ।

तान् याचरथ नियतं सत्यकामा

एष वः पन्थाः सुकृतस्य लोके ॥१॥

MUNDAKA UPANISHAD

87

1. It is true that whatever sacrificial deeds are prescribed

in the Vedas and were so seen and properly studied by the wise

sages, were manyfoldly extended (and were performed in detail)

in the Treta period. O seekers of truth ! You should perform

those deeds in the proper way. This is your path leading to

the world of virtuous deeds.

यदा लेङायते हव्यच: समिद्धे हवप्रवाहने ।

तद्ज्यभागंवतरेणाहुतो: प्रतिपादयेच्छद्व्याहुतम् ॥२॥

2. When the sacrificial fires burns with sacrificial wood

pieces, emitting red flames, then offer two oblations (of cleared butter) in the middle with faithful convictions.

यस्याग्निहोत्रमदर्शंपौर्णमास-

मचातुर्मास्यमनाग्रहयणमतिथिर्वजितं च ।

श्रहुतमवैश्वदेवसविधिना हुत-

मासप्तमांस्तस्य लोकान् हिनस्ति ॥३॥

3. He ruins prospects of happy life for the seven worlds

(i.e., future life for a long time), who does not perform agnihotra

(litting of sacrificial fire) on the occasion of the new moon or

full moon or at the rain season or at the harvest time, or who

does not entertain learned and noble guests, or who does not perform agnihotra at all, or who does not perform balivaishwadeva

deed (offer of food to birds and animals), or who does not perform agnihotra in the prescribed manner (i.e., in accordance with

the precepts of Vedas and Shastras).

काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा ।

स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्तजिह्वा: ॥४॥

88

NINE

UPNISHADS

4. These are the seven Zones of burning flames, viz., black,

the tearible, thought-swift, red-hot, smoke-hued (unburnt),

scintillating (sparkling) and all-colourful.

एतेषु यश्वरते ब्राजमानेषु यथाकालं चाहुतयो ह्याददायन् ।

त नयन्त्येतः सूर्यस्य रइमयो यत्र देवानां पतिरेकौधिवासः ॥४॥

5. The oblations (of clarified butter) that are offered into

the burning fire at the proper time, are carried away by the

rays of the sun to those regions of the atmosphere wherein the

lord of the gods resides, i. e., the clouds float.

एह्ये हौति तमाहुतयः सुवर्चसः सूर्यस्य रइमभिर्यजमानं वहन्ति ।

प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥५॥

6. The oblations (of clarified butter and other good things

that are offered into the burning fire) when carried by the rays

of the sun, return to the world of the offerer in fructifying

showers saying, in pleasant words of sweetness, as it wear, to

him ; “Come, Come, enjoy the fruits of your virtuous deeds.”

एतवां ह्य ते श्रद्धया यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म ।

एतच्छ्रे यो येऽभिसंतनन्ति मढा जरामृत्युं ते परेवापि यन्ति ॥७॥

7. These ships of sacrifice, including 18 forms of ceremo-

nies, are inferior in merit, transient and fleeting. Those who

consider them alone as the highest good are foolish and under-

go the miseries of repeated old age and death.

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः ।

जड्ढनु नymanाः पर्यन्ति मूढा अन्धेनैव नीयमानाः यथान्धाः ॥८॥

MUNDAKA UPANISHAL

8. Those fools, who in ignorance are puffed with vain knowledge and consider themselves to be wise and learned, wander around the world overtaken by constant miseries and stumbling like blind men led by the blind.

अविद्वांसः बहुधा वतमानाः वयं कृतार्थाः इत्यभिमन्यन्ति बालाः । यत्कर्मिणो न प्रवेदयन्ति रागात् तेनातुराः क्षीणलोकाइच्यवन्ते ॥९॥

9. Many fools absorbed merely in the performance of ceremonies and in ignorance puffed with vain knowledge, think that they have obtained the object of life, i.e., bliss merely by such deeds. But mere acts and deeds done with desire of fruit or reward do not lead to the knowledge of God and moksha ; such people immersed in wordliness become miserable and, after enjoying paradise (pleasures of this world), go from bad to worse, fallen from their heavens.

इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेनु भूतवेमं लोकं हीनतरं वा विशन्ति ॥१०॥

10. Those who consider merely the performance of ceremonies (offering of obligations etc.) or doing of charitable works (digging of wells etc.) as the only end of life (i.e., the greatest rightousness) and nothing superior to it, such fools, after enjoying the fruits (worldly pleasures) of such deeds, again become miserable and fall into lower states or births.

तपःश्रद्दे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषो ह्यव्य-यात्मा ॥११॥

90

NINE UPNISHADS

11. Those calm and learned persons who, subsisting on alms, live in forest (lonely places) with austerity and full faith in God, free from all passions and vices, attain the Immortal Unchangeable Supreme Soul, leaving their bodies through the gate of the sun (i. e., through Sushumna vein).

परोक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्यकृत: कृतेन ।

तद्विज्ञानार्थ स गुरुमेवाभिगच्छेत् समित्पाणि: श्रोत्रियं ब्रह्मनिष्ठम् ॥१२॥

12. Considering the performance of sacrificial and charitable deeds as being conducive to short-lived worldly pleasures, the wise, whose sole object is to attain God and supreme bliss, should abstain from worldly pleasures and, considering that mere deeds do not lead to knowledge of God but that they can attain Him by full devotion to Him, should go to a preceptor well-versed in vedas and wholly devoted to God with samidha (fuel or a suitable present) in his hand, to acquire the knowledge of God.

तस्मै स विद्धानुपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोबाच तां तत्त्वतो ब्रह्मविद्याम् ॥१३॥

13. That learned preceptor should impart the secret knowledge of God to such pupil approaching him and possessing a calm and steady mind, so that the latter may acquire the knowledge of the Omniscient, All-pervading and True Supreme Soul.

CHAPTER II

Section I

तदतत् सत्यं यथा मुदाप्तात् पावकाद्

विस्फुलिङ्ग: सहस्रश: प्रभवन्ते सरूपा: ।

तथाक्षराद विविधा: सोम्यभावा:

प्रजायन्ते तत्र चैवापि यन्ति ॥१॥

1. O dear ! Just as thousands of similar sparks emanate

from the blazing fire, so innumerable things are born, i. e., are

created by God, from the same matter within himself, and are

destroyed in Him (being again converted into subtle matter).

दिव्यो ह्यमूर्त: पुरुष: स बाह्याभ्यन्तरो ह्यज: ।

अप्राणो ह्यमनाः शुभ्रो ह्याक्षरात परतः परः ॥२॥

2. That Divine, All-pervading, Unborn Immortal Supreme

Spirit is formless, exising both within and outside this universe,

and is without pranas (organs of life) and mind (which can

concentrate only at one thing at a time), is holy, luminous and

subtler than the imperishable subtle atomic particles of matter.

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च ।

खं वायुरज्योऽतिराप: पृथिवी विश्वस्य धारिणी ॥३॥

3. By God was created prana (organ of life), mind, all

senses, ether, air, fire, water and earth which is the supporter of

all other things.

92

NINE UPANISHADS

अग्निर्मूर्धा चक्षुषी चन्द्रसूर्यौं दिशः श्रोत्रे वाग् विवृताइच वेदाः ।

वायुः प्राणो हृदयं विश्वस्य पदस्यां पृथिवी ह्येष सर्वभूतान्त-रात्मा ॥४॥

4. Fire is as if the head or mouth of God, the sun and the moon are as if His eyes, the directions of space are as if His ears, the famous vedas are as if his tongue, the air (atmosphere) is as if His life organ (or lungs), the whole universe is as if His heart and the earth is as if His feet. He is the Soul of all souls, i. e., pervades all creatures.

तस्मादग्निः समिधो यस्य सूर्यः सोमात् पर्जन्य ओषधयः

पृथिव्याम् ।

पुमान् रेतः सिञ्चति तोषितायां बह्वीः प्रजा: पुरुषात्

सस्रज्यन्ते ॥५॥

5. By God was created fire with the sun as its fuel, from which are formed clouds which shower the earth, producing rich vegetation, by whose consumption and by cohabitation of different species of males and females and by the casting of semen by the former into the latter, many kinds of being were born in large numbers.

तस्मादृचः साम यजूंषि दीक्षाः क्रतवो दक्षिणाश्च ।

संवत्सरइच यज्ञश्च लोकाः सोमो यत्र पवते यत्र सूर्यः ॥६॥

6. The vedas (i. e. Rig, Yejur, Sama and Atharva), initiation, sacrificial deeds and good actions, charity, year (division of time), performance of sacrificial acts and the worlds (planets whereon the sun and the moon shine) have all sprung up from Him. In other words, He alone is the cause of the creation of all these.

MUNDAKA UPANISHAD

तस्माच्च देवाः बहुधा सम्प्रसूताः साध्या मनुष्याः पशवो वयांसि ।

प्राणापानौ व्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्यं विधिश्च ॥७॥

7. And, by Him have been created innumerable gods (learned and pious persons), demi-gods (skilful experts), ordinary men, animals, birds, vital airs (organs of respiration, i. e., of life), rice and barley, i. e. all kinds of food, austerity, faith, truth, charity and laws (rules of justice and right practice).

सप्त प्राणाः प्रभवन्ति तस्मात् सप्तार्चिषः समिधः सप्त होमाः ।

सप्त इमे लोकाः येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त ॥८॥

8. He has placed in the secret heart the seven pranas (vital powers), and has created the seven rays of light, the seven kinds of fuel, the seven oblations and these seven regions in which moves the life breath.

अ्रतः समुद्रा गिरयश्च सर्वेऽस्मात् स्यन्दन्ते सिन्धवः सर्वरूपाः ।

अतश्च सर्वाः ओषधयो रसाश्च येनैष भूतैस्तिष्ठते ह्यनुत्तरात्मा ॥९॥

9. He has created the oceans, the mountains, various forms of rivers (lowing in meandering paths). all kinds of vegetation and herbes as well as all kinds of juices. He is pervading all things and beings and is their inner Soul.

पुरुष एवेदं विशवं कर्म तपो ब्रह्म परामृतम् ।

एतद् यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥१०॥

10. O dear ! The All-pervading Soul (God) holds the entire

94

NINE UPANISHADS

universe together with good and bad deeds (of beings),

austertity, vedic knowledge and the supreme bliss. He who

realises the Supreme immortal Soul in the depth of his heart

beaks as under the knot of ignorance in this very life and

obtains salvation.

CHAPTER II

Section II

आविः सन्निहिलं गुहाचरंतं

महत् पदमत्ैतत् समापतस् ।

एजत् प्राणन्निमिषच्च यदेतज्जानथ सदस-

दूरेऽयं परं विज्ञानाद् यद् वरिष्ठं प्रजानाम् ।।१।।

1, Know Him who is luminous, pervading in this entire

universe and always near at hand, most well-known, supreme

goal of all, in whom exist all beings with motion and with eyes

and without eyes, who is the greatest of all things, subtle and

big, the greatest of all sould and incomprehensible by the

common man.

यदर्चिमद् यदणुर्योडणु च

यस्मिल्लोका निहिता लोकिनश्च ।

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ् मनः

तदेतत् सत्यं तदमृतं तद् वेधव्यं सोम्य विद्धि ।।२।।

2. God, the Immortal, is He who is luminous (glorious) and

MUNDAKA UPANISHAD

95

the subtlest of all and In whom exist all the worlds. He alone gives life as well as motion to the tongue and the mind. He is Eternal, All-truth, Immortal Lord, and is fit to be known. O dear inquirer ! Know Him.

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत ।

ग्रायस्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोऽस्य विद्धि ॥३॥

3. O dear disciple ! Take hold of the Upanishad whieh is a great weapon or bow, and set to it an arrow, i.e., your mind flirmly in devotion to God, and, with the mind devoted, draw your arrow with full force and pierce the mark, i.e., God, the target, with concentrated mind, and realise Him, the Immetable.

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।

अप्रमत्तेन वेध्धव्यं शरवत्तन्मयो भवेत् ॥४॥

4. Verily (recitation, preferably in the mind and considering the true meaning, of) Om (God’s best name) may be said to be the bow, one’s soul as the arrow, and the Supreme Being as the target (mark). One should pierce Him with the arrow by a concentrated and vigilant mind, and just as an arrow is lost in the target, so his soul should be lodged in Him (God).

यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः ।

तमेबैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥५॥

5 He in Whom are interwoven (,i.e., who pervades in, and exists both inside and outside) the heaven (i.e., the sun, moon,

the stars etc.), earth, ether (space), and the mind with organs of

life or lifecurrents, know Him alone as One Self and leave all

other talk (topic). He is the bridge to attain immortality or

moksha (salvation).

सप्रा इव रथनाभौ संहता यत्र नाडच:

स एषोन्तर्हृचरते बहुधा जायमान:।

स्रोमित्येवं ध्यायथ आऽत्मानं

स्वस्ति व: पाराय तमस: परस्तात् ॥६॥

6. God, the interiorly governing Divine Spirit, resides in the

heart. where all the veins meet just as the spokes of a wheel

meet in the naval,manifesting His glory in multifarious ways.

Contemplate Him by His greatest name, Om, for He alone can

lead you to moksha, far beyond the ignorance of this

world.

य: सर्वज्ञ: सर्वविदस्यैष महिमा भुवि।

दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठित:।

मनोमय: प्राण शरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय,

तद् विज्ञानेन परिपइयन्ति धीराःग्रानन्दरूपममृतं यद्विभाति॥७॥

7. The Omnicient and All-wise Supreme Soul whose glory

is manifested on the earth and in the ethereal heavens, can only

be found in the depth of the heart. He possesses infinite mental

powers and is the leader of the life and the body (i.e., it is

through Him that pranas or life exists in the body and the same

moves). He, in the material universe, has taken firm foundat-

ion in the heart of Yogis or devotees. By knowing Him the

wise see everywhere around them Him who shines in His

effulgence and is All-bliss and Immortal.

MUNDAKA UPANISHAD

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: ।

क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ।।८।।

8. By seeing the All-pervading Supreme Soul, the knot of ignorance in one's heart (mind) is cut asunder, all his doubts are removed and his evil deeds (which constitute obstacle in the way of his solvation) are put an end to.

हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् ।

तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ।।९।।

9. The Great God, without any impurity (or evil deed or evil action) and without any parts (one indivisible, homogeneous, pervading everywhere) resides ih the interior of the heart. He is the holiest and is the light of lights, i.e., glory of the glories.

न तत्र सूर्यो भाति न चन्द्रतारकं

नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं

तस्य भासा सर्वमिदं विभाति ।।१०।।

10. Neither the sun, nor the moon nor the stars and nor even electricity (or lightning) can illumine Him, much less can illumine Him this terrestrial fire. It is through His light that all these (the sun, the moon, the stars and the fire) shine; it is through His illumination that all this is illumined.

ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण ।

अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ।।११।।

11. The Great God is Eternal and Immortal. He exists in front of us and behind us, to our right and left, below us and above us, spreading in (pervading) all this grand magnificent universe through and through.

98

NINE UPANISHADS

CHAPTER III

Section I

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥१॥

1. Two birds (the Supreme Soul and the individual soul) of

beautiful feathers (both being conscious or animate and possessing divine qualities), being both united together (close companions) and intimate friends are clinging to (sitting on) the

same tree, i.e., residing in this universe. One of them (i.e., the

individual soul enjoys the sweet fruits of the tree (i.e., fruits of

his actions or worldly pleasures) and the other (the Supreme

Soul or God) watches His fellow all round, without such enjoyment, He being All-bliss and ever emancipated.

समाने वृक्षे पुरुषो निमग्नोऽनिलेशया शোচति मुह्यमानः ।

जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥२॥

2. The individual soul of a creature being engrossed in

matter and worldly desires falls into grief through ignorance.

But when a Yogi (one who has concentrated his mind on God)

realises Him, the Almighty Lord, and recognized His greatness (glory), he is then freed from all grief and sorrow.

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।

तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥३॥

3. When the seer (devotee) perceives (realises) the Self-effulgent, All-pervading Being, the Ruler, Maker and the

great cause of this universe, it is only then that such a

MUNDAKA UPANISHAD

99

learned (wise) men, discarding all actions, good or bad, (resulting in worldly pleasures or pains), and being bereft of all ignorance, attains to the harmony of God, i.e., acquires His purity and other good qualities (and attains Moksha).

प्राणो ह्येष य सर्वभूतैर्विभाति

विजानन् विद्वान् भवते नातिवादी ।

आत्मक्रीड आत्मरतिः

क्रियावानेष ब्रह्मविदां वरिष्ठः ॥४॥

4. Verily God is life (bestows, and is dearer than, life) and manifests Himself in all beings (and in all things of this wonderous universe). On knowing Him the wise gives up unnecessary useless talk, but rejoicing and being absorbed in the self (not seeking any reward), becoms doer of selfless deeds and foremost among the spiritualists (knowers of the Supreme Soul).

सत्येन लभ्यस्तपसा ह्येष आत्मा

सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।

ग्रन्तःशरीरे ज्योतिर्मयो हि शुभ्रो

यं पइयन्ति यतयः क्षीणदोषाः ॥५॥

5. The ×Supreme Soul is always attainable by truth (verity), austerity (endurance), right knowledge and celebacy (abstence from sexual indulgence). Sages whose faults (passions and desires) have altogether vanished see Him, the pure (Holiest), illumined in their inner self (or heart).

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः ।

येनाक्रमन्ति ऋषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥६॥

100

NINE UPANISHADS

6. Truth always triumphs and not falsehood. It is by truth that the path of the sages becomes free from obstacles. The path of the sages whose worldly desires have been satiated (overcome), is the path leading to God, the Supreme Truth.

बृहच्च तद् दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।

दूरात् सुदूरे तदिहान्तिके च पतयत्स्वहैव निहितं गुहायाम् ॥७॥

7. That God is the greatest of all beings, divine (most wonderous), incomprehensible and the subtlest of all. He is luminous, farthest of all as also the nearest of all (for he pervades inside and outside our souls and this entire universe). The seers see (realise) Him hidden in the interior of their hearts, here on this earth.

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मणा वा ।

ज्ञानप्रसादेन विशुद्धसत्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥८॥

8. He (God) is not apprehensible either by the eye or by speach or by other senses, or merely by austerity or good deeds. The contemplator, whose intellect has become pure by right knowledge (of Him), sees Him, who is indivisible.

एकोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश ।

प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा ॥९॥

9. The soul is very subtle and can be known by pure mind (and clear intellect), which is governed by the five pranas (vital airs) and in which the mind of all people is pervaded. When this (mind) is purified, the soul manifests.

MUNDAKA UPANISHAD

airs). The minds of all beings are interwoven with pranos (life

organs) and it is only when the mind is purified that the soul

begins to feel its power.

यं यं लोकं मनसा संविभाति

विशुद्धसत्त्व: कामयते यश्च कामान्

तं तं लोकं जयते तांश्च कामान्-

स्तस्मादात्मज्ञं हृच्येद् भूतिकाम:

॥१०॥

10. The emancipated soul with pure mind (and calm and

clear intellect) acquires (reaches) whatever region he thinks of

(or desires to reach), and obtains whatever desires he entertains.

One who longs for Moksha (or great powers) should seek a spi-

ritual preceptor with reverence.

CHAPTER III

Section II

स वेदैतत् परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् ।

उपासते पुरुषं ह्यकामास्ते शुक्रमतद्वितीयवन्तः धीराः ॥१॥

1. He knows that Supreme Spirit (God) as the greatest

abiding place wherein rests this entire universe and looks splen-

did. The wise man, who is above worldly desires and disinter-

estedly worships Him, the Holy, All-pervading Being, attains

Moksha and rests beyond the turmoils of the world.

कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र ।

पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥२॥

102

NINE UPANISHADS

2. one who desires worldly pleasures and whose mind dwells with his longings (after death) is reborn accordingly. But one whose all desires have been satiated and has fully controlled his mind, his desires in this very birth become vanished and he attains moksha-

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।

यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनुं स्वाम् ॥३॥

3. This Supreme Soul (God) is not obtainable merely by lecturing or by subtle intellect (brainpower) or by great hearing of sermons or sacred books. but is obtainable by one whom He (God) chooses (considers) him as fit for the purpose and to such person He manifests His Glory.

नायमात्मा बहुधा श्रुतो न च प्रमादात् तपसो वाय्योलिज्ञात् ।

एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥४॥

(4) This Supreme Soul (God) is not obtainable by the weakminded or the indolent, or by penance without renunciation But the wise who tries to find Him out by proper means, i.e., strengthens his mind, is vigilant and peactises austerity with complete renunciation, finally attains His reali sation.

संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो बीतरागाः प्रशान्ताः ।

ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवाविशन्ति ॥५॥

(5) The wise sages with clear knowedge, calm, controlled and concentrated mind, and his desires satiated (i.e., with complete renunciation) finally attains Him and rests in Him who is All-pervading and accessible from every quarter.

वेदान्तविज्ञानसुनिश्चितार्थाः सन्न्यासयोगाद् यतपः शुद्धसत्वाः ।

ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥६॥

MUNDAKA UPANISHAD

103

(6) Those sages whose all doubts have been dispelled by thorough knowledge of the Vedic principles and whose intellect has been cleared by practise of Yoga (of renunciation), they all come again (i.e., are reborn) after enjoying moksha for a Pranta period of time (i.e., the time taken in the creation and destruction of the universe 36000 times).

गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु ।

कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्व एकीभवन्ति ॥७॥

(7) The fifteen Kalas (as explained in answer to the 6th question of Prashna Upnishad) vanish in their material cause, and so also all material senses vanish in their subtle cause (i.e., resolve into their component elements), while the soul, replete with clear knowledge and with all its god deeds, rests united with the Supreme and Imperishable Being.

यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय ।

तथा विद्वान् नामरूपाद् विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥८॥

(8) Just as the flowing rivers falling into the sea loose their names and identities, so does the wise man freed from his name and physical identity rests united with, and in, the Supreme Being.

स यो ह वं तत् परमं ब्रह्म वेद

ब्रह्मैव भवति नास्याब्रह्मवित् कुलेऽभवति ।

तरति शोकं तरति पाप्मानं

गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥९॥

(9) Undoubtedly one who knows the Great Supreme Being becomes united (absorbed) in Him acqiring His good qualities, and, in his family, none is born as an atheist, and he, crossing

104

NINE UPANISHADS

beyond all sorrows and sins, and shaking of the knot of

ignorance, attains moksha, enjoys supreme bliss and becomes

immortal i.e., free from the cycle of birth and death.

तदेतदृचाऽयुक्तम्

क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः ।

स्वयं जुह्वत एकर्षिं श्रद्धयन्त स-

तेषामेवैतां ब्रह्मविद्यां वदेत

शिरोव्रतं विधिवद् यैस्तु चीर्‌णम् ॥१०॥

(10) The Vedas have also declared:-

“Let Spiritual knowledge be imparted to those who have taken

the great vow of sanyas (renunciation), whose actions are not

actuated by desire for reward, who are well-versed in the

Vedas and are fully devoted to God alone, with full faith in

Him.

तदेतत् सत्यमृषिॠङ्ऋषिरा: पुरोवाच नैतदचिर्‌णव्रतोऽधिगोते ।

नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥११॥

(11) It is true that Angira Rishi (seer) spoke in the past

that spiritual knowledge cannot be acquired by one who has

not performed the vow of sanyas (renunciation). Repeated

salatations to the great seers.

MANDUKYA UPANISHAD

ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानम्

भूतं भवद्भविष्यदिति सर्वमोङ्कार एव ।

यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥१॥

(1) The word ‘Om’ is the best name of the Eternal Imperishable God, and this whole universe is as if a commentary (exposition) on Him, (the entie universe being manifestation of His glory). Om encompasses the whole, whether past, present or future. In fact He transgrenes even the bounds of time.

सर्वं ह्येतद् ब्रह्म । अयमात्मा ब्रह्म । सोऽयमात्मा

चतुष्पात् ॥२॥

(2) Verily this Supreme Spirit is pervading this whole universe as well as all beings. There are four phases of His existence.

जागरितस्थानो बहिःप्रज्ञः,

सप्तांग एकोनविंशतिमुखः

स्थूलभुग्वैश्वानरः प्रथमः पादः ॥३॥

(3) In His first wakeful phase, He is manifest as diffused in external nature ceating seven parts (2 eyes, 2 ears, 2 nostrils and the mouth) in the man and his nineteen faces (5 organs of veins, 5 organs of motion, 5 pranas or vital airs, mind, intellect,

106

NINE UPANISHADS

memory and organ of individuality) that enable him to seek

his enjoyment in gross palpable matter, and regulating, with

precision and order, the physical motions of the universe. He

is the Universal Soul and is the bestower of life to all things.

स्वप्नस्थान्तः प्रज्ञा सप्ताङ्ग

एकोनविंशतिमुखः प्रविविक्तभुक्,

तैजसो द्वितीयः पादः ॥४॥

(4) In His second dreaming or contemplative phase, God is

viewed as internally wise (designor), fixing the relations of the

said seven parts of the man's body to each other and also of

the said nineteen faces, and regulating, with precision and

order, the internal (atomic) subtle motion of the universe. He

is Self-Iuminous and illumines the sun, the moon and other

heavenly bodies.

यत्र सुप्तो न कञ्चन कामं कामयते,

न कञ्चन स्वप्नं पर्येति तस्सुषुप्तम् ।

सुषुप्तस्थान एकीभूतः प्रज्ञानघन एव-

न्नन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्ततीया:

पादः ॥५॥

(5) When the human soul reposes in sound sleep, suspending

voluntary actions and desires, and also not dreaming (i.e.,

experiencing any dream), he is said to be sushupta (in perfect

slumber). For the third slumbering phase God is likewise view ed

as one indivisible, embodiment of all knowledge (i.e., Omnic-

ient), All-bliss, enjoying but pure delight, only manifest in His

consciousness and endowed with the highest wisdom.

MANDUKYA UPANISHAD

एष सर्वेश्वर एव सर्वज्ञ,

एषोन्तर्याम्यन्येष योनि:

सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥६॥

(6) This Lord of all is Omnicient, controller of all (entire universe) within Himself, womb (i.e.,holder) of all beings and things and the cause of births and deaths of all beings.

नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतः प्रज्ञं,

न प्रज्ञानघनं नप्रज्ञं नाप्रज्ञम्, |

अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्य-

मेकात्म्यप्रत्ययसारम्,

प्रपंचोपशमं शान्तं शिवमद्वैतं

चतुर्थ मन्यन्ते स आत्मा स विज्ञेय: ॥७॥

(7) In His fourth phase, God may be viewed as neither designing internally nor as diffused throughout external nature, nor in the transitional mood between the two, nor fraught with volitional consciousness, nor devoid of consciousness, but may be viewed as invisible, incommunicable (by physical tongue or the like), unseizable, formless, unthinkable and unknowable Being, only conscious of Self, (in Self) resort of the universe on its destruction, perfectly calm, Allbliss and one unequal. He, the Universal Soul, should be known by every human being.

सोऽयमात्माऽध्यक्षरमोंकारो-

ऽधिमात्रं पादा मात्रा मात्राश्च पादा,

अकार उकारो मकार इति ॥८॥

(8) Om is the best (most estimable) name of God, His

108

NINE UPANISHADS

attributes being truly represented by the three letters constituting 'Om', viz., A(अ), U (उ)M (म्).

जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽते-

रदिमत्वाद्रप्ते ह व सर्वान् कामानादितश्च मुक्ति य

एवं वेद ॥९॥

(9) 'A' (अ) is the first matra (letter) of 'Om' and represents God's wakeful phase, i.e., God diffused in external nature, for 'अ' means that which pervades throughout and is known as the first step. He who realises this attribute of God (repersented by the matra 'अ'), and worships Him accordingly, all his desired are fulfilled, and he has taken the first step towards His realisation.

(Note:- Just as 'अ' letter is present in all the consonants and is the first in the Alphabet, so this letter, when used in relation to God, represents His All-pervading attribute as also His ranking first in praise and prayer.

स्वप्नस्थानस्तेज उकारो द्वितीया मात्रोत्कर्षादुभय-

त्वाद्वोत्तर्षति ह वै ज्ञानसन्ततिम्, समानश्च भवति

नास्याब्रह्मवित्कुले भवति, य एवं वेद ॥१०॥

(10) 'U' (उ), the second mater (letter) of Om, represents God's contemplative, designing or luminous phase; for 'उ' denotes advance and centrality. He who realises this attribute of God (represented by the matra 'उ'), becomes wise an d harmonized, and no atheist is born in his family.

(Note: Just as 'उ' occurs in the middle of 'Om' (अ, उ, म्), so God contains within Himself the sun and other luminous objects, and is All-pervading).

MANDUKYA UPANISNAD

109

सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा, मितेर-

पोतेर्वा मिनोति ह वा इदं सर्वमपीतिरश्च भवति य एवं

वेद ॥११॥

(11) ‘M’ (म), the third matra of Om represents All-vise

God's slumbering phase; ‘म’ means that which measures all, or

is the resort of all, and God, being Infinite, both in existance

and knowledge, measures all and is the resort of all beings and

things (i.e. matter). He who realises this mode of God's devine

existence acquires the knowledge of all the sciences, physical as

well as spiritual, and retires unto Him.

अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः;

शिवोऽद्वैत एवमोकार आत्मैव,

संविज्ञात्यात्मनाडSत्मानं य एवं वेद य एवं वेद ॥१२॥

(12) In the fourth phase of God, there is no visible mater

of Om, for it represents the unknowable, i.e., who cannot be

known by an ordinary person or seen by the physical eye.

Onkara (Om) is the Supreme Spirit who is incommunicable

(by physical tongue or the like), the final resort of all matter

and beings, All-bliss and one unequal. He who realises God

thus, his soul enters Him (the Universal Spṛit) and he attains

moksha (salvation).

TAITTIRIYA UPNISHAD

SHIKSHAVALI

CHAPTER I

श्रोंॐ शान्तो मित्रः शं वरुणः शान्तो भगतवयमा ।

शं न इन्द्रो बृहस्पति शं नो विष्णुरुरुक्रमः ॥ नमो ब्रह्मणे

नमस्ते वायो । त्वामेव प्रत्यक्षं ब्रह्मासि त्वामेव प्रत्यक्षं ब्रह्म

वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवत

तद्वक्तारमवतु । तद्वक्तारमवतु ॥१॥ श्रोंॐ शान्तिः शान्तिः शान्तिः ।

May God, the Universal Friend, give us peace (real happi-

ness and delight). May God, the Greatest of all (the Supreme

Spirit) give us peace. May God, the Lord of Justice, give us

peace. May God, the Lord of prosperity, give us peace. May

God, the Lord of knowledge and peace, give us peace. May

the All-pervading God. give us speech. And, may the Omnipo-

tent God give us peace. Salutation to the All-powerful

Supereme Soul. O Lord ! thou art evidently the greatest of the

great; I shall call thee alone the Supreme; I shall speak and act

according to thy commands enjoined in the Vedas; I shall speak

nothing but the the truth. O Lord ! protect me from all sins

and miseries; protect me who am truthful speaker; this is my

earnest prayer over and over again. O Lord ! remove my all

sorts of miseries, whether caused by thy nature (excessive cold,

heat etc.), or by other beings (thieves, dacoits etc.), or by my

AITTIRIYA UPANISHAD

111

ignorace, attachment to worldly pleasures or by disease of body, mind or intellect.

CHAPTER II

श्रोॆम् शोक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शोक्षाध्यायः ॥१११॥

By grace or Om (God), the Great protector, we shall explain the varuna (the vowels and consonents and their accent pitch (with sigus of vowels) and the proper effort to the applied is the pronunciation of the letters, as also their even tone and continuity. Thus have we deaclred this Chapter of Varn shik-sha (elements).

CHAPTER III

सह नौ यशः सह नौ ब्रह्मवर्चसम् । श्रथातः संहिताया उपनिषदं व्याख्यास्यामः । पंचस्वधिकरणेषु । श्रधिलोकम्-धिॐज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासंहिता इत्याचक्षते ॥१॥

112

1. May we (both pupil and teacher) together attain glory and may we together obtain the radiance of devotion to God (i.e., holiness). For this purpose, we shall explain the Upanishad (modes of God's worship) which may be divided broadly into five Sanhitas (modes of communication with God), viz. to worship God by viewing Him as the cause of the earth, the moon and other wonderful planets, (2) as the cause of the sun and other luminous bodies, (3) as the cause of all the wonderful sciences, (4) as the cause of the progeny, i.e., birth of all beings and (5) as the cause of wonderful bodies of various beings: These are known as five Mahasanhitas

प्रथाधिलोकम्—पृथिवी पूर्वरूपम् । द्यौत्तररूपम् । वाकाश: सन्धि: वायु: सन्धानम् । इत्यधिलोकम् ॥२॥

(2) Of the first Sanhita, called Adhiloka, the earth is the first form; the heavens are the second form; other is the link between the said two; air is joint of the linking. So far concerning the wonderous worlds.

प्रथाधिज्योतिषम् । प्रग्नि: पूर्वरूपम् । श्रादित्य उत्तररूपम् । श्राप: सन्धि: विद्युत सन्धानम् । इत्यधि- ज्योतिषम् ॥३॥

(3) In the second sanhita, viz., adhiyotish (lumonous objects), fire is the first form, sun is second (latter) form, while water is the linking. This explains the Adhijyotish Sanhita.

प्रथाधिविद्यम् । श्राचार्य: पूर्वरूपम श्रान्तेवास्युत्तर- रूपम । विद्या सन्धि; प्रवचन सन्धानम । इत्यधिविद्यम ॥४॥

TAITTIRIYA UPANISHAD

113

(4) Regarding the third Sanhita, viz., Adhividya (higher knowledge), the preceptor is the first form, the disciple is the other form, knowledge is the linking, while sermon is the joint of the linking. This explains Adhividya.

आचार्यः पूर्वरूपम् । अन्तेवासी उत्तररूपम् । विद्या सन्धिः । प्रवचनं सन्धानम् । इत्यधिप्रजम् ॥४॥

(5) Regarding the fourth Sanhita, viz., Adhipraja, mother is the first form, father is the second form, progeny is the linking, while act of procreation is the joint of the linking. Thus far concerning Adhipraja.

माता पूर्वरूपम् । पिता उत्तररूपम् । प्रजा सन्धिः । प्रजननं सन्धानम् । इत्यधिप्रजम् ॥५॥

(6) Regarding the fifth Sanhita, viz; Adhyatma i.e., wordship (by viewing ones self), the part (of the body) below the chin is the first form and the part above the chin is the second form, speech is the linking while tongue is the joint of the linking. Thus far concerning the Adhyatma.

अधरः हनुः पूर्वरूपम् । उत्तराहनु-रुपम् वाक् सन्धिः । जिह्वा सन्धानम् । इत्यध्यात्मम् ॥६॥

इत्थं महासं हिताः । य एवं विद्वान् इति महासं हिताः व्याख्याताः वेद । संधीयते प्रजया पशुभिः ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ॥७॥

(7) These are the great Sanhatas. He who knows them as expounded above, and realises the glory of God thereby, he becomes linked with (i.e., obtains) progeny, wealth of catte, rediance of holiness (acquired by devotion to God), food and the world of happiness.

114

NINE UPANISHADS

CHAPTER IV

यस्छन्दसामृषभो विश्वरूपः । छन्दोसाम्पोडयमृतात्स-

बभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देवधारणो

भूयासम् । शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा ।

कर्णाभ्यां भुमिवधुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः ।

श्रुतं मे गोपाय ॥१॥

(1) That Supreme Soul who is described in the Vedas

pithily, whose manifestation is all this wondrous Universe,

who is above vedas and moksha (solvation) as applied to

human souls. that Effluent lord may protect my intellect. O

Ominicient God ! May I attain moksha (salvation); may my

body be quite well (diseaseless). May my tongue drop. pure

honey, i.e., be sweet; and may I hear many good sermons (from

the learned on Vedas and shastras). O God ! Thou art treasure

of vedic knowledge and art not comprehensible by ordinary

intellect, Kindly protect my knowledge of the Vedas which

I have acquired by hearing them (from gurus).

श्राहवंती वितत्नवाना । कुर्वाणडचीरमात्मनः ।

वासांसि मम गावइच । ग्रन्नपाने च सर्वदा । ततो मे

श्रियमावहु लोमानि पशुभिः सहु स्वाहा । ग्रामायन्तु

ब्रह्मचारिणः स्वाहा । विमायन्तु ब्रह्मचारिणः स्वाहा। प्रमा-

TAITTIRIYA UPANISHAD

यन्तु ब्रह्मचारिणः स्वाहा । दमो यन्तु ब्रह्मचारिणः स्वाहा । शमो यन्तु ब्रह्मचारिणः स्वाहा ॥२॥

(2) O Omniscient Lord ! Bring immediately unto me wealth which may increase day by day, including cloth, cows (cattle), food and drink, now and always, and I may also get wealth in the form of fleecy cattle (sheep, goats etc.). May also active Brahmcharis (celabate students) come to me, by. They grace, particularly who may be possessing full control over their minds and senses and also possessing peace of mind and of soul. This is my earnest prayer to Thee.

यषोजनेदानि स्वाहा । श्रेयान् वस्यसोऽसनि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा । तन्मे सहवेशोऽधि तुभ्यं त्वष्ट्रे स्वाहा ॥३॥

(3) O Most Effluent Lord ! My I obtain glory among all persons, and become great among the wealthy. O Glorious Lord ! May I enter Thee and do Thou also enter unto me. O All-pervading Lord May I purify my soul in communion with Thyself.

यथाऽऽपः प्रवता यन्ति । यथा मासा अहर्जरम् । एवं मां ब्रह्मचारिणः । धातारायन्तु सर्वतः स्वाहा । प्रति वेशोऽसि प्र मा बाहि प्र मा पद्यस्व ॥४॥

(4) O holder of the Universe! Just as the water runs to the low level and the months of the year hasten to the old age so let good brahmcharis come to me from all directions (so that I may propogate spiritual knowledge among them)

116

O God! Thou art the repose of all souls; kindly manifest Thyself and illumine within my heart so that I may secure Thee and attain Thee.

NINE UPANISHADS

CHAPTER V

सूर्युवः सुवरिति वा एतास्तिस्रो व्याहृतयः ।

तासामु ह स्मैतां चतुर्थीम् । माहाचमस्यः प्रवेदयते ।

मह इति । तद्ब्रह्म । स आत्मा । श्रद्धान्यान्य देवताः ॥११॥

(1) Bhuh (भूः), Bhuvah (भुवः)and Swah (स्वः) are the three words by which God may be named, and Mahah महः is the fourth word of His naming, which was well known to the sage Mahacham-asya. That Great Supreme Spirit, who is named by the said four words, is the Soul of all beings and is pervading the entire universe. Other gods (sun, moon, earth etc.) are His limbs, i.e., manifest Him by their wonderous qualities.

सूरिरिति वा श्रयं लोकः । भुव इत्यन्तरिक्षम् ।

सुवरित्यसौ लोकः । मह इत्यादित्यः । श्रद्धयैन वाव सर्वे

लोका महोयन्ते ॥२॥

(2) Verily Bhuh denotes this world (earth), Bhuvah denotes the etherial region and Swah denotes other (heavenly) region, while Mahah denotes the Sun by which all other gods become great by getting light and energy from it.

TAITTIRIYA UPANISHAD

भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योतींषि महोय्नते ।३।।

भूरिति वा ऋचः। भुव इति सामानि । सुवरिति यजूंषि । मह इति ब्रह्म ब्रह्मणावाव सर्वे वेदा महोय्नते ।४।।

भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम् । अन्नेन वाव सर्वे प्राणा महोयन्ते ।५।।

तौ वा एताच्चतस्रचतुर्धा । चतस्रश्चतस्त्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । सर्वेऽस्मै देवाः बलिमावहन्ति ।६।।

118

NINE UPANISHADS

CHAPTER VI

स य एषोन्तर्हृदय आकाशः । तस्मिन्मयं पुरुषो मनो-

मयः । श्रमृतो हिरण्मयः । ग्रहतरण तालुके । य एष स्तन

इवावलम्बते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते ।

व्यपोह्य शीर्षकपाले । भूरित्यग्नौ प्रतितिष्ठति । भुव इति

वायोः ॥१॥

(1) In the etherial space within the heart, resides the soul

of a being, which is intelligent, immortal and limunious. Inside

the throat, the gland that sticks hanging to it like the breast

of a woman, is the resort of the soul. At the roots of the hair

and where the skull is divided into two parts, that also is

the resort of the soul. One who worships God by contempl-

ation of the meaning of Bhuh(भूः), he acquires immense knowle-

dge through Him, while he who worships Him by contempl-

ation of the meaning of Bhuvah (भुवः), he acquires immense

strength through Him.

सुव्रतियादित्ये । मह इति ब्रह्मपिण । ग्राप्नोति

स्वराज्यम् । ग्राप्नोति मनसस्पतिम् । वाक्पतिरिचक्षुष्पतिः ।

श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । श्राकाशशरीरं

ब्रह्म । सत्यात्मप्राणारामं मन श्रानन्दं शान्तिसमृद्धममृतम् ।

इति प्राचीनयोग्योपासव ॥२॥

TAITTIRIYA UPANISHAD

(2) By worshipping God by contemplation of the menaing

of Swah (स्वः), one acquires immense light (spiritual knowledge)

through Him, while by worshipping Him by contemplation of

Mahah (महः) he attains salvation in Him whose body is etherial

space (i.e., is formless) and is All-truth, All-pervading, All-bliss,

All-peace and Immortal Supreme Spirit, becoming master of his

mind, senses, viz; tongue, eyes, ears and of his intellect i.e.,

knowledge of all senses, spirtual as well as physical. O Dear

Disciple, son of the ancient Yoga (possessing Yogic experiences

of many past lives) Worship, therefore, the Eternal Supreme

Soul in the said manner.

CHAPTER VII

पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशः ।

आग्निर्वायु-

सुरादित्यचन्द्रमाः नक्षत्राणि । आप ओषधयो वनस्पतयः

प्राकाश प्रात्मा । इत्यधिभूतम् । अस्थाद्यात्मम् । प्राणो

व्यानोदानः समानः चक्षुः । श्रोत्रं मनो वाक्

त्वक् । चर्म मासं स्नावास्थि मज्जा । एतदधिविधाय

ऋषिरवोचत् पाद्‌क्तं वा इदं सर्वम् । पाद्‌क्तेनैव

पाद्‌क्तं स्पृणोतीति ॥

(1) To worship the Supreme Soul by knowing Him as

pervading in, and as having created, the wonderous earth,

sky, heaven, directions and semi-directions, fire,

air, sun, moon stars, water, herbes, vegitation and etherial space is called Adhibhuta worship. Again, to worship God by contemplating His wonderful creation of the organs of the body (of a being), viz., the five pranas (prana, apana, samana, vyana and udana) or vital airs (organs of life), the five senses, viz., the eye, the ear, the mind, the tongue and the skin, and the five parts of the body, namely, hide, flesh, veins, bones and marrow, is called Adhyatma worship. After having explained these two forms of worship, the sage said; “In sets of five is this entire universe, and one set of five augments the other set of five”.

CHAPTER VIII

ॐमिति ब्रह्म । ॐमितीदꣳ सर्वम् । ॐमित्येतदनुकृति ह स्म वा अप्यो श्रावयेत्योश्रावयन्ति । ॐमिति सामनि गायन्ति । ओम् शोमिति शस्त्राणि शꣳसन्ति । ओमित्यध्वर्यु: प्रतिगरं णुणोति । ओमिति ब्रह्मा प्रस्तौति । श्रोमित्यग्निहोत्रमनुजानाति । श्रोमिति ब्राह्मण: प्रवक्ष्यन्नाह । ब्रह्मोपानुब्रूते । ब्रह्मैवोपानुब्रूते ॥

Om is the Supreme Spirit. Om is pervading in all this universe. Om is the most esteemable name of God, for it means and includes many qualities of God. Om is the syllable which is first spoken when the preceptor instructs his pupil on being

TAITTIRIYA UPANISHAD

asked by the latter to do so. It is by first reciting Om that

Sam mantras are sung. The Vedic mantras are commenced

with Om, praised and then end with Sham. It is by just recei-

ting Om that the sacrificial priest replies to the performer of

yagna (sacrifice). It is by first reciting Om that the head priest

orders (gives sanction) for commencing the performance of the

sacrificial Yagan as also for agnihotra (burning of sacrificial

fire with oblations of ghee etc.). It is by first reciting Om that

a learned man recites and explains Vedic mantras and whishes

that by doing so he may attain the Supreme Spirit and

ultimately by so doing he attains Him.

CHAPTER IX

ऋतञ्च स्वाध्याय प्रवचने च । सत्यञ्च स्वाध्याय-

प्रवचने च । तपइच स्वाध्याय प्रवचने च । दमइच सवा-

ध्याय प्रवचने च । शमइच स्वाध्याय प्रवचने च । अग्नयइच

स्वाध्याय प्रवचने च । अग्निहोत्रञ्च स्वाध्याय

प्रवचने च । श्रतिथयइच स्वाध्याय प्रवचने च । मानुषञ्च

स्वाध्याय प्रवचने च । प्रजा च स्वाध्याय प्रवचने च ।

प्रजनइच स्वाध्याय प्रवचने च । प्रजातिइच स्वाध्याय

प्रवचने च । सत्यमिति सत्यवचा राथीतरः । तप इति

तपो नित्यः पौरुशिष्टः । स्वाध्याय प्रवचने एवेति नाको

मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥

One should study and teach (Vedas and mantras) with righteousness, truth, penance, (austerity), curbing his outward senses from all directions, curbing his mind from all evils, possessing knowledge of heat, viz., household fire as well electricity, perfoming agnihotra (burning of sacrificial fire with oblations of ghee), serving good guests, doing proper behaviour in his dealings with other persons, protecting, and doing good to, own progeny and the kingdom, protecting and increasing semen virile and protecting and maintaining his children and pupil. The true teacher, Rathitara Rishi (sage), considers truth as first (great) while Paurushishti, Rishi considers austerity as great and Naka Rishi, the pupil of Mudgala, considers the study and teaching of Vedas as great and as a great act of austerity by itself.

CHAPTER X

ग्रहं वृक्षस्य रेरिवा । कीर्तिः पृष्ठं गिरेरिव । उद्व-पवित्रो वाजिनीव स्वमृतस्मिम् । हविर्हि सुपर्णजसम् । सुमेधा अमृतोक्षितः । इति त्रिशङ्कोवेदानुवचनम् ॥

TAITTIRIYA UPANISHAD

saying of Trishanku sage is in accordance with the Vedas.

Section XI

वेदमनूच्याचर्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धन-

माहंस्य प्रजातन्तुं मा व्यवच्छेत्सीः । सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै

न प्रमदितव्यम् । स्वाध्याय प्रवचनाभ्यां न प्रमदितव्यम् ।

प्रमदितव्यम् ॥११॥

(1) The preceptor, after teaching the Vedas to his disciple,

commands (advises) him thus;" Always speak the truth, be

virtuous, peforming your duties well; do not be negligent in

studying the Vedas and Shastras; giving all the desired things to

the preceptor; marry and produce children; do not be negligent

in truthful actions; do not be negligent in performing your

duties and virtuous deeds; do not be negligent in looking after

your welfare (health); do not be negligent in earning and in-

creasing your wealth by true and noble means; and do not

be negligent in the study and teaching (or giving sermons on)

the vedas and shastras.

देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव ।

यानि अनवद्यानि कर्माणि तानि सेवनितव्यानि नो इतराणि ।

124

NINE UPANISHADS

यान्यस्माकँ सुचरितानि । तानि त्वयोपास्यानि नो इतराणि ॥२॥

ये के चास्मच्छ्रेष्ठयांसो ब्राह्मणाः । तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धया देयम् । श्रिया देयम् । ह्रिया देयम् । भिया देयम् । संविदा देयम् ॥३॥

अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् । ये तत्र ब्राह्मणाः संशिताः । श्रायुक्ताः । श्रलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा तत्र वर्तेथाः । अथाभ्याख्यातेषु । ये तत्र ब्राह्मणाः संशिताः । युक्ताः । श्रायुक्ताः । श्रलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः ॥४॥

TAITTIRIYA UPANISHAD

true Brahmans (learned, pious persons), who are careful

thinkers, virtuous, kind-hearted and devoted to God.

एष आदेशः। एष उपदेशः। एष वेदोपनिषत्

एतदनुशासनम् । एवमुपासितव्यम् । एवमु चेतदुपास्यम् ॥४॥

5. This (what is stated above) is the command, this is the

teaching, this is the Vedopanishad (as enjoyed by Vedas and

Upanishadas) and this the right and true teaching. One should

act accordingly and improve his character and conduct.

CHAPTER XII

शान्तो मित्रः शं वरुणः शन्नो भवतुऽऽर्यमा । शन्न इन्द्रो

बृहस्पतिः । शन्नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते

वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मा-

वादिषम् । ऋतमवदिषम् । सत्यमवदिषम् । तन्मामावीत्

तद्वक्तारमावीत् । आवीत्माम् । आवीतोक्तारम् । आवीतम्

शान्तिः शान्तिः शान्तिः ॥

May God, the Universal Friend, give us peace, real happi-

ness and delight. May God, the Supreme Soul, give us peace.

May God, the Lord of Justice, give us peace. May God,

the Lord of Prosperity, give us peace. May God,

e Lord of Knowledge, give us peace. May the All-pervading

126

NINE UPANISHADS

God give us peace. And may the omnipotent God, give us peace. Salutation to the All-powerful Supreme Spirit. O Lord! Thou art evidently the Greatest of the great; I have called Thee as the Supreme; I have spoken and acted according to Thy command enjoined in the Vedas; I have spoken nothing but truth. O Lord ! Thou hast protected me from all sins and miseries. O God Remove all my miseries and give me peace, peace and peace.

BRAMANAND VALLI

CHAPTER I

ॐ शान्तिः शान्तिः शान्तिः ॥

सह नाववतु सह नौ भुनक्तु सह वीर्यं करवाव-

है । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः

शान्तिः शान्तिः ॥१॥

(1) O God! May we, by They kindness, always love and protect each other, and, with our mutual effort, enjoy the pleasures of this world as well as Moksha (supreme bliss) and acquire strength and attain supreme knowledge of all the sciences (both physical and spiritual). O Omniscient Lord May our joint study be, by Thy grace, endowed with the acquisition of knowledge and may we strive most in this world. O God ! May we, by thy grace and power, not hate each other but love each other and sacrifice everything for the welfare of all beings. O Lord! Give us peace, peace and peace in every respect, i.e. free us from all the three kinds of pains and suffer-

TAITTIRIYA UPANISHAD

127

rings, viz., firstly, those which arise out of diseases of the

body, secondly, those arising from the greed and cruelty of

other beings and, thirdly, those which arise out of the diseases

(and weakness) of the mind as well those arising from the

calamities of nature.

श्रो3म् । ब्रह्मविदाप्नोति परम् । तदेषाभ्युक्ता । सत्यं

ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् ।

सोऽश्नुते सर्वान् कामान् सह । ब्रह्मणा विपश्चितेति ॥२॥

(2) A spiritualist (one possessing true knowledge of the

Supreme Spirt) attains God and supreme bliss. In this

regard it has been said that he, who knows and realises

the Eternal and Omniscient Supreme Soul (God) hidden in the

heart, intellect and the soul, attains Him, the All-pervading,

and all his desires are fulfilled by abiding with the Omniscient

Lord, i.e., attains Moksha (salvation).

तस्मादेतस्मादात्मन आकाशः सम्भूतः । आकाशा-

द्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।

पृथिव्या श्रोषधयः । श्रोषधीभ्योऽन्नम् । अन्नाद्रेतः ।

रेतसः पुरुषः । स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव

शिरः । अयं दक्षिणः पक्षः । अयंमुत्सरः पक्षः । अयमात्मा

इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥३॥

(3) By the Supreme Soul was created the etherial space;

afterwards He created (from eternal matter) air; after air, fire;

after fire, water; after water, earth; from earth, herbs and

plants; after herbs etc., food grains (food); from food was

created virile semen; and from virile semen, man was born

Verily this man is made of the essential substance of food. And we see and say: “this is his head; this is his right side (arms etc.); this is his left side (arm etc.); this is his entire body, in which his soul resides; and this is his lower part i.e his legs and feet”. In this connection we have a verse in the beginning of the next Chapter.

CHAPTERII

अथो अन्नादेव प्रजा: प्रजायन्ते । या: काऽइच पृथिवीं श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः । अन्न- पिहि सूतानां ज्येष्ठम् । तस्मात्सर्वौषधमुच्यते । सर्वं वै ते डन्नमात्रवन्ति । ये प्रान्नं ब्रह्मोपासते । अन्नं हि सूतानां ज्येष्ठथम् । तस्मात्सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते । अद्यते श्रत्त च भूतानि । तस्मादन्नं तदुच्यत इति ॥१॥

TAITTIRIYA UPANISHAD

तस्माद्वा एतस्मादन्नरसमयादन्योऽन्तर श्रात्मा प्राणमय: । तेनैष पूर्ण: । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । श्रन्नवयं पुरुषविध: । तस्य प्राण एव शिर: । व्यानो दक्षिण: पक्ष: । श्रपान उत्तर: पक्ष: । श्राकाश श्रात्मा । पृथिवी पुच्छं प्रतिष्ठा । तदष्येष श्लोको भवति ॥२॥

(2) The pranas (vital airs) in the body are different from the body which is made of the substance of food(that is formed on its digestion). The five pranas (vital airs) are filling the body made of food. The pranas may also be compared to the body of a man and may be said to be the image of man. Prana may be called, the head; Viyana may be called the right side; Apana may be called the left side; ether may be called the spirit (self) and earth the lower mamber where on he rests accordingly. In this connection there is a scripture mentioned in the next chapter.

CHAPTER III

प्राणं देवा श्रनुप्राणन्ति । मनुष्या: पशवश्च ये । प्राणो हि भूतानामायु: । तस्मात्सर्वायुषमुच्यते । सर्वमेव त श्रायुयन्ति । ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायु:

130

NINE UPANISHADS

तस्मात्सर्वायुयुच्यत इति । तस्यैष एव शरीर आत्मा ।

यः पूर्वस्य ॥१॥

(1) It is through the prana (vital airs in the body) that the gods (sages), and men as well as beasts (animals) breathe and live. Verily prana is the life of all beings. Those who worship God by contemplation of his manifestation in (i.e. creation of) prana and by pranayama (i.e. cantrol of pranas), they live their full lives, i. e., for 100 years or more; hence prana is the life of all beings, and is, therefore, called sarvayu. The soul of pranas (pranmaya kosh) in the body is the same as that of food and flesh, bones etc., made of food (i.e. annmaya kosh), for both co-exist in the same body.

तस्माद्वा एतस्मात्प्राणमयात् । अन्योऽन्तर आत्मा मनो-

मयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुष-

विधताम् । श्रान्तव्यं पुरुषविधः । तस्य यजुरेव शिरः ।

ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । श्रादेश श्रात्मा । श्रथर्व-

ङ्गिरसः पुच्छं प्रतिष्ठा । तद्येष इलोको भवति ॥६॥

(2) Now there is yet a second and inner kosha (chamber) called manomaya kosh (mind with organs acting through it) which is different from pranmaya kosh (as described above). The soul of both, i. e., of pranmaya kosh and manomaya kosh is the same, for both co-exist in the same body. And, the self of mind fills the self of prana. The Manomaya may be compared to a man; Yajurveda may be said to be his head, Rig vedas his right side, Sam Veda is left side, commending his spirit and Atharvangrasa his lower member where on he rests abidingly. In this connection there is a verse in the next Chapter.

TAITTIRIYA UPANISHAD

131

CHAPTER IV

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । ग्रानन्दं ब्रह्मणो विद्धान् । न बिभेति कदाचनैत: । तस्यैष एव शारीर आत्मा । य: पूर्वस्य ॥११॥

(1) The wise knowing the All-bliss Lord, who is not the subject maker of tongue or of (unclean) mind even, (but only of pure soul), does not ever fear at all (death or any other pain or misery). The aforesaid manomaya kosh and pranmaya kosh both co-exist (along with annmaya kosh) in the same body of the same soul.

तस्माद एतस्मान्मनोमयात् । ग्रानन्द्रोत्तर आत्मा

विधानमय: । तेनैष पूर्ण: । स वा एष पुरुषविध एव । तस्य

पुरुषविधताम् । ग्रानन्दयं पुरुषविध: । तस्य श्रद्धैव शिर: ।

ऋतं दक्षिण: पक्ष: । सत्यमुत्तर: पक्ष: । योग आत्मा । मह:

पुच्छं प्रतिष्ठा । तदष्येष इलोको भवति ॥१॥

(2) Now there is yet another inner chamber in the body. different from manomaya kosh called vigyanmayn kosh (consisting of intellect, memory and the five senses of knowledge viz; organs of hearing, seeing, smelling, touching and tasting). And the latter fills (pervades) the former. vigyanmaya kosh like manomaya kosh may be compared to a man. Thus faith may be said

132

NINE UPANISHADS

to be his head, rita (Vedic knowledge) his right side, satya (truth) his life side, yoga (concentration in God) his soul and intellect his lower chamber. In this connection there is a verse as stated hereinafter.

CHAPTER V

विज्ञानं यज्ञं तनुते। कर्माणि तनुतेपि च। विज्ञानं देवा: सर्वे ब्रह्म ज्येष्ठमुपासते। विज्ञानं ब्रह्म चेद्वेद। तस्माच्चेन् प्रमाद्यति। शरोरें पाप्मनो हित्वा सर्वान्

कामान् समश्नुत इति। तस्यैष एव शारीर आत्मा य: पूर्वस्य ॥१॥

(1) Right spiritual knowledge paves the way for doing sacrificial and other good deeds. Such knowledge is regarded as the best and highest by the wise (as manifestation of God). He who knows such knowledge as such and does not neglect in this regard, all his sins which he does through his body vanish and he enjoys according to all his desires. The soul of such vigyanmaya kosh is the same as that of manomaya kosh, refer- red to above.

तस्माद्वा एतस्माद्विज्ञानमयात्। प्राणोऽन्तर आत्मा-

डन्नमय:। तेनैष पूर्ण:। स वा एष पुरुषविध: एव । तस्य

TAITTIRIYA UPANISHAD

पुरुषविधताम् । ग्रन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः । श्रानन्द श्रात्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष इलोको भवति ॥२॥

2. Now there is yet another inner chamber in the body different from vigyanmaya kosh, called anandmaya kosh (constituted by pleasure). And the latter fills the former. Anandmaya kosh like vigyanmaya kosh may also be compared to man. Thus love may be said to be his head, joy his right side, pleasure his left side, bliss (peace) his soul and spiritual knowledge his lower chamber where on he rests abidingly. In this connection also there is a verse as hereinafter stated.

CHAPTER VI

प्रसन्नेव स भवति । ग्रसद् ब्रह्मेति वेद चेत् । प्रसस्ति ब्रह्मेति चेद वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर श्रात्मा यः पूर्वस्य । प्रथातोदनुप्रश्नः । उताविद्वानमुं लोकं प्रेत्य, करचन गच्छति ३ । श्राहो विद्वानमुं लोकं प्रेत्य, कविचत्समश्रुता ३ उ ॥१॥

1. One who considers matter (constituting perishable universe or the aforesaid five koshas) as great (without accepting separate existence of the Supreme Spirit), perishes, i. e., becomes entangled in the cycle of birth and death, and does not

134

NINE UPANISHADS

attain Moksha (salvation). But he who knows the existance of

God (as separate from matter), he thereby becomes great and is

called sant (saint) by the wise. His soul in the body is the same

as in the said five Koshsas thereof, i.e., soul is quite different from

the Koshas. Thereupon arises the question as to whether an ig-

norant person (who does not know the supreme spirit) attains

God, i.e., Moksha (solvation) after death or whether the saint

who knows, i.e., has realised Supreme Spirit, enjoys Moksha

after death. The answer to this is that an atheist never attains

Moksha; only a theist who has fully realised God attains Moksha.

सोऽकामयत । बहुस्यां प्रजायेयेति । स तपोऽतप्यतत ।

स तपस्तत्त्वा । इदँ सर्वमसृजत, यदिदँ किञ्च ।

तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्च-

डभवत् । निरुक्तञ्चानिरुक्तञ्च । निलयनञ्चानिलयनञ्च ।

विज्ञानञ्चाविज्ञानञ्च । सत्यञ्चानृतञ्च । सत्यमभवत्

यदिदँ किञ्च । तत्सत्यमित्याचक्षते । तद्वयेष इलोको

भवति ॥२॥

2. That Supreme Soul desired that He should manifold

Himself, i.e., manifest Himself through many species of beings.

Therefore He, concentrated all Himself and, displaying His infini-

te knowledge created this entire universe (through matter)

all whatsoever exists. After creating the same, He Himself

entered into it, i.e., pervaded it throughout including all beings

(their bodies and souls within). On such pervading, he mani-

fested Himself through both visible and invisible creation. Thus

He assumed two forms, one visible and describable and the

other invisible and not explainable by the tongue. Again in

one from (manifestation) He is self-supporting i. e. has created

TAITTIRIYA UPANISHAD

135

self-supporting objects e.g. the sun, and, in the other, His

support appears to be dependent, i.e., his created objects which

depend upon their supports upon others, e.g., earth moon etc.

Again His one manifestation is animate and the other inani-

mate. And, His one manifestation is subtle matter, while the

other is visible things made thereof. In this way, by combina-

tion of all the twofold manifestation (of God), Ha is called

Satya (सत्य = स + त् + य), i.e., Imperishable Lord. In this connection

it is said as follows (in the succeeding verse).

CHAPTER VII

श्रसद्ा इदमग्र श्रासीत् । ततो वै सदजायत । तदा-

त्मान᳴ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्धै-

तत्सुकृतम् । रसो वै सः । रस᳴ ह्येवायं लब्ध्वाऽऽनन्दी

भवति । को ह्येवान्यात्क: प्राण्यात् । यदेष श्राकाश श्रानन्दो

न स्यात् । एष ह्येवानन्दयति । यदा ह्येवैतस्मिन्न-

दृश्येᳶनात्म्येᳶनिरुक्तेᳶनिलयनेᳶडभयं प्रतिष्ठां विन्दते । श्रथ

सोᳶडभयं गतो भवति । यदा ह्येवैतस्मिन्नुदरमन्तरं

कुरुते । श्रथ तस्य भयं भवति । तत्सेव भयं विदुषोऽमन्व-

नस्य । तदघ्येष इलोको भवति ।

1. Verily, previously there was only invisible subtle matter

(in the form of atoms-not divisible further). From that invisi-

136

NINE UPANISHADS

ble matter all this visible creation was made by God Himself (and by none else) and He, pervading the entire universe, manifested Himself. That Great Architect is delightful and pleasing, by attaining whom one attains bliss (immense pleasure). If He, pervading in the universal heart, had not been All-bliss, how could one breathe and live. Verily when one attains this invisible, formless (bodiless), Indescribable, supportless (self-supporting), fearless Supreme Soul, only then he becomes fearless. But when one entertains the least doubt in His existence (in all this universe, in his body and in the soul within), he cannot be always wholly fearless, but fears (from powerful forces). The wise, knowing and realising Him alone, becomes fearless. In this connection it is also said in the succeeding verse.

CHAPTER VIII

भोषाडस्माद्वातः पवते । भोषोदेति सूर्यः । भोषाडस्माद्दग्निश्चन्द्रश्च मृत्युर्यावति पञ्चम इति ॥१॥

1. The wind blows through His (God's) fear i.e., through His law; the sun rises through His fear; the fire burns and the clouds rain through His fear; and the fifth death also runs to take the lives of persons through His fear.

सेषाडSन्नन्दस्य मोमांसा भवति । युवा स्यात्साधुयुवा-

ध्यापकः । श्राशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवो सर्वा

TAITTIRIYA UPANISHAD

वित्तस्य पूर्णा स्यात्, स एको मानुष आनन्दः। ते ये शतं मानुषा ग्रान्तदा:, सः एको मनुष्यगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतं मनुष्यगन्धर्वाणामानन्दा:, स एको देवगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतं देवगन्धर्वाणामानन्दाः। स एक: पितॄणां चिरलोकलोकानामानन्दः: श्रोत्रियस्य चाकामहतस्य। ते ये शतं पितॄणां चिरलोकलोकानामानन्दाः। स एक ग्राजानजानां देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतमाजानजानां देवानामानन्दाः:, स एक: कर्मदेवानां देवानामानन्दः। ये कर्मणा देवानपि यन्ति, श्रोत्रियस्य चाकामहतस्य, ते ये शतं कर्मदेवानां देवानामानन्दाः:, स एको देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतं देवानामानन्दा:, स एक इन्द्रस्य आनन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतमिन्द्रस्य आनन्दाः:, स एको बृहस्पतेरानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतं बृहस्पतेरानन्दाः:, स एक: प्रजापतेरानन्दः। श्रोत्रियस्य चाकामहतस्य, ते ये शतं प्रजापतेरानन्दाः:, स एको ब्रह्मण ग्रानन्दः। श्रोत्रियस्य चाकामहतस्य ॥२॥

2. Now this exposition of bliss is made. One who is in possession of youth, good character, strong and wellbuilt body, and is well educated (by his mother, father and preceptor), him this earth fills with great wealth, and this is man's great pleasure. Now a hundred-fold bliss (pleasure) of a man is the one bliss of gandharvas (learned persons expert in singing Sam Veda),

and this bliss is the same as that of one learned in Vedas who has won over all desires. Again a hundredfold bliss of gandharna is the one bliss of devgandharvas (wise saints), and this bliss is the same as that of one learned in Vedas, who has wone over all deires. And, a hundredfold bliss of a davgandharna is the one bliss of pitras (great learned men who are devoted to God since long), and this is the bliss of one learned in Vedas, whom desires do not touch. And, a hundredfold bliss of pitra is the one bliss of those devas (learned persons) who are born intellectuals, and this is the bliss of one learned in Vedas whose soul does not touch any desire. Again, a hundred-fold bliss of such a deva (born intellectual) is the one bliss of karm yogis (gods of self-less work or action for the good of all beings), and this is the bliss of one learned in Vedas (Vedawise), whose soul does not touch any desire. A hundredfold of this measure of bliss of the gods of work is one bliss of the devas (learned saints) who are born devas and this is the bliss of the Vedawise, whose soul is not attracted by any desire. A hundredfold of this measure of bliss of such devas is one bliss of Indra, the Lord of devas, and this is the bliss of the Vedawise whose soul is not swayed by any desire. A hundredfold of this measure of bliss of such god (Indra), is one bliss of brihaspati (the great god of speech), and this is the bliss of the Vedawise whose soul is not swayed by any desire. A hundredfold of this measure of brihaspati's bliss is the of prajapati (the greatest of all learned spiritualist), and this is the bliss of the Vedawise whose soul is not moved by any desire. A hundredfold of this measure of prajapati's bliss is the one bliss of the Supreme Spirit and this is the bliss of the Vedawise whose soul is not led astray by any desire.

TAITTIRIYA UPANISHAD

139

स यइचायं पुरुषे यइचासावादित्ये । स एकः । स य एवंवित् ऋषुमाल्लोकात्प्रेत्य, एतमन्नमयमात्मानमुपसंक्रामति । एतं प्राणमयमात्मानमुपसंक्रामति । एतं मनोमयमात्मानमुपसंक्रामति । एतं विज्ञानमयमात्मानमुपसंक्रामति । एतमानन्दमयमात्मानमुपसंक्रामति । तदण्येष इलोको भवति ॥३३॥

3. That Supreme Soul which is present in the man's soul is one and the same as is present in the sun (for God is Omni-present). He (God) is one, and he who knows God as such (one present). All-pervading) rises, after death, all over the five koshas, viz, Annmaya, Prannmaya, Manomaya, Vigyanmaya and Anandmaya and attains moksha . In this connection, there is a verse as stated in the next Chapter.

CHAPTER IX

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । श्रानन्दं ब्रह्मणो विद्वान् न विभेति कुतशचनैति । एत᳖ ह वाव न तपति । किमहं साधु नाकरवम् । किमहं पापमकरवमिति । स य एवं विद्वानिते श्रात्मान᳒ स्पृणुते । उभे ह्येवैष एत᳖ श्रात्मान᳒ स्पृणुत । य एवं वेद । इत्युपनिषत् ॥११॥

140

NINE UPANISHADS

1. From the bliss of the Supreme Spirit words turn back without attaining, the same and mind also returnes baffled. But he, who knows the bliss of the Supreme Spirit, does not fear here or elsewhere. Verily such a man does not suffer from remorse or torment: “Why have I not done such good work and why have I done an evil act”. For he who knows and has realised the Supreme Spirit, becomes free or attains mokhsha in this very birth, and then sins and virtues do not touch him at all. In other words neither of the said two kinds of thoughts torment at the time of death, the wise, who has realised and attained God in this very birth. This is the secret of the upanishad.

सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥२१॥

2. O God! May we, by thy kindness, always love and protect each other and with our mutual efforts enjoy the pleasures of this world as well as moksha (supreme bliss) and aquire strength and attain supreme knowledge of all the sciences (both physical and spiritual). O Omniscient Lord! May our joint study be, by Thy grace endowed with the acquisition of knowledge, and may we strive most in this world. O God! May we, by They grace and power not hate each other but love each other and secrifice everything for the walfare of all beings.

O Lord! Give us peace, peace and peace in every respect, i.e., make us free from all the three kinds of pains and suffering, viz, firstly, those which arise out of the disease of the body, secondly, those arising from the greed and cruelty of other beings and, thirdly, those which arise out of the diseases (and weakness) of the mind as well those arising from the calamities of nature.

TAITTIRIYA UPANISHAD

BHRIGU VALLI

CHAPTER I

भृगुर्वारुणीः । वरुणं पितरमुपससार । श्रधीोहि भगवो ! ब्रह्मेति, तस्मा एतत्प्रोवाच, प्राणं चक्षुः श्रोत्रं मनो वाचमिति, त ऊँ होवाच, यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति । स तपोऽतप्यत ।

स तपस्तप्या ॥

142

NINE UPANISHADS

CHAPTER II

अन्नं ब्रह्मेति व्यजानात्। अन्नाद्धयेव खल्विमानि

भूतानि जायन्ते। अन्नेन जातानि जीवन्ति। अन्नं प्रयन्त्यभि-

संविशन्तोति। तद्विज्ञाय पुनरेव वरुणं पितरमुपससार।

श्रद्धो हि भगवो ब्रह्मेति । तँहोवाच । तपसा ब्रह्म

विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स

तपस्तप्त्वा ॥

Bhrigu thought that food was Brahm (Supreme Spirit), for it

is through food that creatures are born, it is through food that

they live, and it is unto food that they depart and enter again.

Thus knowing Bhrigu again came unto his father, Varuna, and

said; “Lord! Teach me about the Supreme Spirit’. And, his

father said to him: “you should seek to know Brahm (God)

by tapa (knowledge), for tapa is Brahm”. Bhrigu then again

concentrated himself in thought and by such austerity (brooding)

came to know as follows.

CHAPTER III

प्राणो ब्रह्मेति व्यजानात् । प्राणाद्धयेव खल्विमानि

TAITTIRĪYA UPANISHAD

भूतानि जायन्ते। प्राणेन जातानि जोवन्ति। प्राणं प्रयन्न्यभिसंविशन्तीति। तद्विज्ञाय, पुनरेव वरुणं पितरमुपससार। श्रधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा।

Bhrigu thought prana (vital airs) as Brahm, for it is though prana alone that all creature appear to be born, and it is through parana that, beings born, they live, and unto parana they depart and return. Knowing this, Bhrigu came again unto his father, Varuna, and said: “Lord! give me knowledge of Brahm” But his father said to him: “By tapa (knowledge) you should seek to know Brahm, for tapa (knowledge) is Brahm”. Bhrigu then again concentrated in thought and by such austerity (brooding) thought as follows.

CHAPTER IV

मनो ब्रह्मेति व्यजानात्। मनसो ह्येव खल्विमानि भूतानि जायन्ते। मनसा जातानि जोवन्ति। मनः प्रयन्न्त्यभिसंविशन्तीति—तद्विज्ञाय पुनरेव वरुणं पितरमुपससार। श्रधीहि भगवो ब्रह्मेति। तं होवाच तपसा

144

NINE UPANISHADS

ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्वा ॥

Bhrigu thought mind as Brahm, for it is from mind alone that all creatures appear to be born, and being born they live by mind and to mind they depart and enter again. Knowing this, he again came to his father, Varuna, and said: “Lord! teach me about Brahm’. But his father said unto him: “You should seek to know Brahm by tapa (austerity of thinking), for tapa (knowledg) is Brahm”. He concentrated in thought again and by thus brooding thought as follows:-

CHAPTE V

विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्धयेव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति विज्ञानं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितर-मुपससार । श्रद्धोही भगवो ब्रह्मेति । तं होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्वा ॥

Bhrigu thought knowledge as Brahm for it from knowledge alone that all creatures appear to be born and it is by knowledge that being born, they live and to knowledge they depart and enter again. After knowing this, he again came to his father,

TAITTIRIYA UPANISHAD

Veruna, and said: “Lord ! teach me about Brahm”. But his father said unto him : “You should know Brahm by tapa for tapa (knowledge) is Brahm”. He concentrated again in thought and by his brooding thought as follows :

CHAPTER VI

आानन्दो ब्रह्मेति व्यजानात् । आानन्दाद्धयेव खल्वि- मानी भूतानि जायन्ते । आानन्देन जातानि जीवन्ति । आानन्दं प्रयल्यमिसंविशन्तीति । सैषा भार्गवी वारुणी विद्या । परमे व्योमन् प्रतिष्ठिता । य एवं वेद प्रतितिष्ठति । ग्रन्नवान्नादो भवति । महान् भवति प्रजया पशुभिर्ब्रह्म- वर्चसेन । महान् कीर्त्या ।

Bhrigu then know Anand (the All-bliss God) as Brahm, for through Bliss alone all creatures appear to born, and it is by Bliss that, being born, they live, and to Bliss they depart and enter (on attaining Moksha). This is the spiritual knowledge taught by Varuna and understood by Bhrigu, and rests firmly in the Omniscient God, who is All-pervading like ether. He who knows God thus, i. e., as one through whom the creatures are born, by whom they, being born, live, and to whom they depart on attaining solvation, is elevated and firmly established in God, and became the master of food (riches and prosperity), enjoys food, and becomes great in progeny, cattle (cows’

horses etc.), splendure (luster) of devotion to God and fame (glory).

CHAPTER VII

अन्नं न निन्द्यात् । तत् व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितं शरीरे प्राणः प्रतिष्ठत: । तदेतदन्नन्नने प्रतिष्ठितम् । स य एतदन्नन्नने प्रतिष्ठितं वेद प्रतिष्ठति । अन्नवानन्नादो भवति । महान् भवति प्रजया पशुभिर्बहुधनहवर्चसेन । महान् कीर्त्या ।

CHAPTER VIII

अन्नं न परिचक्षीत । तद् व्रतम् । आपो वा अन्नम् । ज्योति-रन्नादम् । अस्रु ज्योति: प्रतिष्ठितम् । ज्योत-

147

TAITTIRIYA UPANISHAD

तदेतदन्नमने प्रतिष्ठितम् । स योऽन्नं ब्रन्नवानन्नादो भवति । महान् भवति प्रजया पशुभिरब्रह्मवर्चसेन । महान् कीर्त्या ॥

One should not discard food (or food grains) whether it be of superior or of inferior quality. This should be the vow of every one. The liquid substance in the body is purely food (i.e. made of food) and the fire (heat) of the stomach is the consumer of food. The liquid substance exists in the stomach fire. In this way food exists in food, and he who knows food thus established, he lives long, possessed of large quantity food (or food grains) and becomes the enjoyer there of ; and becomes great in progeny, cattle-wealth, radiance of holiness (resulting from devotion to God) and glory.

CHAPTER IX

अन्नं बहु कुर्वीत । तद् व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता । तदेतदन्नमने प्रतिष्ठितम् । स य एतदन्नमने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान् भवति । प्रजया पशुभिरब्रह्मवर्चसेन महान् कीर्त्या ॥

One should increase food grains (or other food substances) and this should be the vow. The earth is (the source of) food and the ether is the eater thereof. The ethereal space exists in the earth and the latter exists in the former. Thus food exists in food, and he, who knows food as so established, lives long, possessed of large quantity of food and becomes the enjoyer thereof as also great in progeny, cattle wealth, luster of holiness (resulting from devotion to God) and glory.

CHAPTER X

न कञ्चन वसतो प्रत्याचक्षीत । तद् व्रतम् । तस्माद्या कया च विषयया बहुलं प्राप्नुयात् । अराध्यस्मा प्राण्नमि त्याचक्षते । एतद्वै मुखतोऽन्नं राधम् । मुखतोऽस्मा प्राण्न राध्यते । एतद्धा अन्ततोऽन्नं राधम् । अन्नतोऽस्मा

अन्नं राध्यते ।१।१।

1. No one should refuse to give shelter to a gentleman for residence in his house, and this should be the vow. Hence the wise say one should amass a large quantity of (grains and other eatables) by all right means for entertainment of such guests. One gets fruit of his entertainment of guests according to his faith and quality of food, good, ordinary or low, he prepares for, and serves to, them.

TAITTIRIYA UPANISHAD

य एवं वेद । क्षम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुच्किरिति पायो । इति मानुषः समज्ञाः ॥२॥

अथ देवोः । तृप्तिरिति वृष्टौ । बलमिति विद्युत । यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमन्नद इत्युपस्थे । सर्वमित्याकाशे । तदुपतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ॥३॥

तन्मह इत्युपासीत । महान् भवति । तन्नम इत्युपासीत । मानवात् भवति । तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः तद् ब्रह्मेत्युपासीत । ब्रह्मवान् भवति । तद् ब्रह्मणः परिमर इत्युपासीत । पर्येणं श्रियन्ते द्विषन्तः सम्पत्नाः । परि येडपिय़ा श्रातृष्याः ॥४॥

4. One who worships God by realising Him as great becomes great; one who worships Him by realising Him as All-mind (Omnicient or All-knowledge), becomes wise and learned; one who worships God by adoration and salutation, gets all his desires fulfilled; one who worship God as the Supreme Spirit, becomes full of spirit; one who worship God as the destructor of all evil forces (and of this universe after the fixed period), becomes free from all enemies and haters, as also from undesirable kins.

स यश्चायं पुरुषे यश्चासावादित्ये। स एकः। स य एतं

एवंवित् ह गास्स्माल्लोकात्रेिय ॥ एतमन्नमयात्मानमुप-

संक्रम्य । एतं प्राणमयस्मात्मानमुपसंक्रम्य । एतं प्राणमयस-

त्मानमुपसंक्रम्य । एते मनोमयात्मानमुपसंक्रम्य । एतं

विज्ञानमयमात्मानमुपसंक्रम्य । एतमातनदंवयस्मात्मानमुप-

संक्रम्य । इमांल्लोकान् कामान्कामरूप्यनुसंचरन । एत-

त्साम गायन्नास्ते (limgsten) snivib niagqo sw worl

5. One who knows God existing in this man as one and the same as in that sun (i.e., realises God as All-pervading), he, after death, abandoning his annmaya kosh, pramaya kosh, prammaya kosh, vigyanhaya kosh and anandmaya kosh, as also all his desires, attains salvation and, roaming in these worlds (earth, sun, moon, stars etc.), as he desires, enjoys bliss by performing samgan (reciting of hymns of Sam Veda), as stated hereinafter.

हा ३ बु हा ३ बु हा ३ बु ॥ श्राहमनन्महस्न्नमह-

सन्नम् । अहमन्नादोऽहस्न्नादोऽहन्नादः । ग्राहं॑ इलोक-

TAITTRIYA UPANISHAD

कृदहं३ इलोक कृदहं३ इलोककृत् । ग्राहमचिं प्रथमजा ऋता ३ स्पृ । पूवंदेवेभ्योद्मृतस्य ना ३ भाक्षि । यौ मा ददाति स इदेव मार्ज । ग्राहमन्नमन्नमदन्तमा ३ दिम । ग्राहं विश्वं भुवनमभ्यभवां इम् । सुवर्ण ज्योति: । य एवं वेद ।

इत्युपनिषत् ।।१६।।

6. O wonderful! O wonderful! I am food; wonderful! I am food; wonderful! I am food. I am the eater of food ; I am the eater of food I am the eater of food. I am the marker of my glory. I am the maker of my glory. I was born first at the time of creation. I am first among the learned. I am centre of eternal bliss . God who gives me food also protects me. ( I am food, and eat that eats. (i.e., the vegetables, fruits etc.) I have conquered the whole world. I shine like the sun. Thus sings one possessed of knowledge. This verily is the Upnishad, the secret of the Vedas.

AITEREYA UPNISHAD

CHAPTER I

Section I

आत्मा वा इदमेक एवाग्र आसीत् । नान्यत्किंचन मिषत् । स ईक्षत लोकान्नु सृजा इति ॥१॥

1. The Supreme Spirit (God) alone existed (with infinite knowledge and power of action) before the creation of the universe; no one else existed with desire (for such creation). He desired to create worlds (earth, moon, sun, stars etc.).

स इमाँल्लोकान्सृजत । अम्भो मरौचीमरमापोऽदोम्भः ।

परेण दिवं द्यौः प्रतिष्ठा न्तरिक्षं मरौचयः । पृथवी मरो या प्रदस्तात्ता आपः ॥२॥

2. God then created all these worlds of ambha, marichi, mara and apah, explained as follows :-ethereal waters are called ambha, ethereal space of heavenly (shining) bodies (sun, moon, stars etc.,) is called marichi, earth is called mara and lowers waters of earth are called apah.

स ईक्षतेऽमे नु लोका लोकपालान्नु सृजा इति । सोऽद्भ्य एव पुरुषसमुद्दधृत्यामूर्छयत् ॥३॥

3. After creating these different worlds, God devised to create their guardians. So He created purusha (this vast

AITEREYA UPANISHAD

universe in the shape of man) out of the waters and gave him shape and substance.

तमस्स्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाण्डम्‌।

मुखाद्वाग्वाचोऽनिर्नासिके निरभिद्येतां नासिकास्यां प्राणः।

प्राणाद्युरक्षिणी निरभिद्ये तामक्षिभ्यां

चक्षुरिचक्षुष्प्रादित्य: कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं

श्रोत्रादिश्रद्वद्‌निरभिद्यत त्वचो लोमानि लोमभ्य

ग्रोषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो

मनसइचन्द्रमा नाभिर्निरभिद्यत नाम्या

श्रपानोडपानान्मृत्यु: शिश्नं निरभिद्यत शिश्ना-

देतो रेतस श्राणः ॥४॥

4. God hardened (with heat) the creation by his knowledge, and its mouth burnt open like an egg. From such burst mouth, He created tongue (speech), from tongue fire (heat); then the nostrals broke forth and therefrom prana (breath) appeared, from prana was created air. Then eyes were opened and therefrom chakshu (sight) appeared and from Chakshu was created the sun. Then the ears burst open and therefrom the shrotra (sense of hearing) appeared, and from shrotra were created different ethereal directions. Then the skin broke forth and therefrom hair appeared and from hair was created herbs and vegetables. Then the heart broke forth, and therefrom the mind was created, and from mind was created the moon. Then the navel burst asunder and therefrom apana (air that is inhaled), was produced, and from apana was produced death. Then the organ of pleasure opened and therefrom seed (virile semen) was produced, and from semen was formed water.

154

NINE UPANISHADS

Section II

ताः एताः देवताः सृष्टा ग्रसिमन्स्महत्यर्णवे प्राप्तन्तस्म-

ज्ञानायापिपासा स्थास्यामववर्जत् । ता एनमब्रुवन्तायतनं नः

प्रजानोहि यस्मिन्प्रतिष्ठता ग्रन्नमदामेति ॥१॥

1. All these eight created gods (fire, air, sun, directions,

vegetation, moon, death and water) fell into this huge ocean

(of universe), and that sea (universal body) was made the sub-

ject of hunger and thirst. These gods then spoke (in a figura-

tive sense) to God : “O Lord ! Kindly create place for us also

where we may live safely and eat food”.

तास्यो गावानयत्ता श्रान्त्वन्त वै नोऽयस्लमिति।

तास्योऽश्वमानयत्ता श्रान्त्वन्त वै नोऽयस्लमिति ॥२॥

2. He (God) brought for them (gods) body of a cow, and

they replied that verily that body was not fit for them. Then

body of a horse was brought for them which also they replied

that verily that body was also not fit for them.

तास्यः पुरुषमानयत्ता श्रान्त्वन् सुकृतं वदेतिं पुरुषो

वाव सुकृतम् । ता ग्रन्नवीद्यायतनं प्रविशतेति ॥३॥

3. Then the body of man was brought for them, and they

said. “This is quite good, man’s body is well and beautifully

made, and we could be quite happy therein. God then spoke

to them that they should enter the man’s body at their proper

places, which was quite good (fit) for them.

I TEREYA UPNISHAD

अग्निर्वाग्भूत्वा मुखं प्राविशदायु: प्राणो भूत्वा नासिके प्राविशादिति यश्चक्षुर्भूत्वा डक्षिणी प्राविशाद्दिश: श्रोत्रं भूत्वा कर्णौं प्रविशान्नोषधिवनस्पतयो लोमानि

भूत्वा त्वचं प्राविशत्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन् ॥४॥

14. The fire entered the mouth in the form of speach, (a figurative way of expression), the air entered the nostrils in the form of prana (breath), the sun entered the eyes in the form of sight, the quarters (directions) entered the ears in the form of hearing, the medicinal herbs and vegetation (plants, trees etc.) entered the skin in the form of hair, the moon entered the heart in the form of mind, the death entered the navel in the form of apana (the air that is exhaled), and the water entered the genital organ in the form of seed (semen).

तमशनाथपिपासे श्रान्तामावाभ्यामभि प्रजानीहीति स ते श्रान्तविदेतास्वेव वां देतास्त्वाभ्यामजास्येतासु भा्गिन्यौ करोमीति । तस्माद्यै कस्यै च देवतायै हविर्गृ ह्यते

भागिन्यावेवास्यामशनाथापिपासे स्वतः ॥५॥

5. The hunger and thirst then spoke to God : “Please give us also abode. God replied to them, “I shall give you abode in these very gods (fire, air etc.) and make your participator therein”. And, it is for this reason that when any sacrificial act is performed for any god and oblations are offered for the purpose, verily, for that god, both hunger and thirst participate therein (i.e. on the offering).

156

NINE UPANISHADS

Section III

स ईक्षतेमे नु लोकाइच लोकपालाइचान्नमेष्य: सृजा इति ॥१॥

1. God then desired (thought with no strain) : “There are many worlds and their guardians, and I will now produce food articles for them”

सोडपोभ्यतपत्ताभ्योडभितप्ताभ्यो मूर्तिरजायत यो व सा मूर्तिरजायतान्नं वे तत् ॥२॥

2. God brooded with His mighty (unlimited) knowledge upon the waters and (from so brooded over waters) form was produced, and verily that form was no other than food.

तदेतदभिमृष्टं नदत्पराडस्यजिघांसत्तद्वाचा जिघृक्षत् तन्नाशक्नोद्वाचा प्रहीतुम् । स यद्वे नद्धा वाचाडग्रहैयदभिव्याहत्य हवाग्निमत्रप्स्यत् ॥३॥

3. Verily food that was made tried to go out of the grasp of the eater. The soul (of a being) tried to take it by the speech merely, but the speech could not hold it. Had soul been able to get food merely by speech, then he would have been satisfied merely by naming and speaking of food. (But effort is necessary for the purpose).

AITEREYA UPNISHAD

157

तत्प्राणेनाजिघृक्षत्तन्नाशक्नोत्प्राणेन ग्रहीतुम्। स यदैन-

त्प्राणेनाग्रहैष्यदभिप्राण्य हैवान्नमत्रप्स्यत् ॥४॥

4. The spirit (of a being) then tried to seize food by the

prana (breath), but he could not seize by it. Had he been able

to seize it by the breath he would have been satisfied by merely

breathing or smelling the food.

तच्चक्षुपाSजिघृक्षत्तन्नाशक्नोचचक्षुषा ग्रहीतुम् स

यदैनचक्षुषाग्रहैष्यद् दृष्ट्वा हैवान्नमत्रप्स्यत् ॥५॥

5. The spirit then tried to seize food by the eye, but he

could not do so. Had he been able to seize food merely by the

eye, he would have been satisfied by merely seeing the same.

तच्छ्रोत्रेणाजिघृक्षत्तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुम्। स

यद् तच्छ्रोत्रेणाग्रहैष्यच्छु त्वा हैवान्नमत्रप्स्यद् ॥६॥

6. The spirit then tried to have food by the ear, but he

was not able to do so. Had he been able to seize food merely

by the ear, he would have been satisfied merely by hearing the

same.

तत्वचाSजिघृक्षत्तन्नाशक्नोत्‌स्वचा ग्रहीतुम्। स यद्ध-

नत्वचाडग्रहैष्यत्स्पृष्ट्वा हैवान्नमत्रप्स्यत् ॥७॥

7. The spirit then tried to seize food by the skin, but he

was not able to do so. Had he been able to seize food by

the skin, he would have been satisfied merely by touching the

158

NINE UPANISHADS

तन्मनसाजिघृक्षत्तन्नाशक्नोनमनसा ग्रहीतुम् स

यद्धैननमनसाप्रहैष्यदध्यात्मं हैवान्नमत्रप्स्यत् ॥८॥

8. The spirit then tried to seize food by the mind, but

he was not able to do so. Had he been able to seize food by

the mind, he would have been satisfied by merely thinking of

the same.

तच्छ्रिनेनाजिघृक्षत्तन्नाशक्नोत्छ्रिनेन ग्रहीतुम् ।

स यद्धैनच्छिनेनाप्रहैष्यद्हृधि हैवान्नमत्रप्स्यत् ॥९॥

9. The spirit then tried to seize food by the organ of plea-

sure, but he was not able to do so. Had he been able to seize

food by such organ, he would have been satisfied merely by

giving up (emitting) food.

तदपानेनाजिघृक्षत्तदावयत् । स एषोऽन्नस्य ग्रहो

यद्वायुरन्नमयर्वा एष यद्वायुः ॥१०॥

10. The spirit then tried to take food by the apana (vital air

bywhich food is carried inside through the throat), and he seized

it. It is this apana through which food is seized (and carried

into the stomach). And, it is this apana through which life

exists and is prolonged by food.

स ईक्षत कथं निवदं सदृते स्यादिति स ईक्षत कतरेण

प्रपद्या इति । स ईक्षत यदि वाचा जभव्याहतं यदि

प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं

यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं

यदि शिश्नेन विसृष्टमथ कोशुमिति ॥११॥

AITEREYA UPNISHAD

11. The spirit thought : "How will this physical body remain without me?" And he thought : "By what way shall I enter it". He then thought ; "If speech is by the tongue, if smelling (or breathing) is by the nose, if sight is by the eyes, if hearing is by the ears, if touching is by the skin, if thought is by the mind, and, if discharge of semen is by the organ of pleasure, then who am I" (it means life of sensual pleasures is useless).

स एतमेव सीमन्नं विदायंतया द्वार प्रापद्यत ।

सैषा विदृितर्न्न द्वास्तदेतन्नानंदं तस्य त्रय आवस्थास्त्रयः स्वप्ना श्रमावस्थोड्यमांसस्थोड्यमवस्थ इति ॥१२

12. The spirit, breaking through the joint of the head entered the body through this door. This door (known as brahm randhra) is called vidriti, and this verily is place of pleasure (delight). The spirit entering the body has three abodes and these are his stages of rest (awaking, dreaming and sleeping soundly). His abode is first in the semen; this abode is secondly in the womb (on conception) and this abode is thirdly in the re-birth (after death). (The spirit of a Yogi comes through brahmrandhra).

स जातो भूतान्यभिव्यैख्यात् किमिहान्यं वावदिष-

दिति । स एतमेव पुरुषं ब्रह्म ततममइय विदमद-

शंमिति ॥ १३॥

13. The spirit, after his birth, saw nature and its creations. What else should he speak or reason in this material world ? Then he beheld Brahm (The Supreme Spirit) pervading in this

160

NINE UPANISHADS

entire universe and said ; “This, the creator of the universe, is

He, verily, and I have beheld Him”.

तस्मादिदन्द्रो नामेन्द्रो हवै नाम तमिदन्द्रं

सन्तमिद्राणामित्यचक्षते परोक्षं परोक्षप्रियाइव हि देवाः ॥१४॥

14. He (Brahm) is known, therefore, as Idandra; this is

His true name. But though He is known as Idandra, the learned call Him Indra, by reason of dropping of (da) in Idandra,

for their love, invisibility and brevity.

CHAPTER II

पुरुष ह वा श्रयमादितो गर्भो भवति । यदेतद्रेतस्त-

देतत्सर्वेऽपोऽन्नं स्यस्तेजः सम्भूतमात्मन्येवात्मानं बिर्भति

तद्यदा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं

जन्म ॥१॥

1. The soul of a being first enters the semen of a man and

than goes into the womb along with it. The semen is the energy

derived from every part of the body of a (male) being. The

male thus holds the other soul (of unborn child) within himself,

and when he casts his semen into the woman's womb, he is

said to be born. This is his first birth.

AITREREYA UPANISHAD

तत् स्त्रियाँ आत्मभूयं गच्छति यथा स्वमज्ञं तथा ।

तस्मादेनां न हिनस्ति सास्यैतमात्मानमत्र गतं भाव-

यति ॥२॥

2. When the male casts semen into the woman's womb it

becomes part of herself and for this reason the woman does not

feel any pain (in pregnancy) and she cherishes and brings up

the child in her womb, the self of her husband.

सा भावयित्री भावयितव्या भवति तां स्त्रीं गर्भे

बिर्भाति सोडग्र एव कुमारं जन्मनोडग्रे विभावयति स

यत्कुमारं जन्मनोडग्रे ऽधिभावयत्यात्मानमेव तद्भावयत्येषां

लोकानां सन्तत्या एव सन्तत्या हि लोकिस्तदस्य द्वितीय-

जन्म ॥३॥

3. That pregnant woman bears the unborn child in her

womb, and, therefore, she is to be maintained by her husband.

The father performing sacraments of the child and maintaining

it, before and after its birth, vertually performs his own sacra-

ments and maintains himself. These worlds verily increase in

population and continue in this manner, and for this reason

the birth of a child (on coming out the womb) is his (father's)

second birth.

सोडस्यायमात्मा पुण्येभ्यः कर्मेभ्यः प्रतिधीयते ऽथ-

स्याड्यमितर आत्मा कृतकृत्यो वयोगतः प्रैति स इतः प्रयन्नेव

पुनर्जायते तदस्य तृतीयं जन्म ॥४॥

4. The child, the self of the father, comes into the world

162

as his father's representative and acquires all the virtues and good deeds of his father. Now this is his (father's) other self and when he (father) has done all that he had to do and becomes old and dies, he takes rebirth. This is said to be his third birth.

तदुक्तमृषिणा। "गर्भे नु सन्नन्वेषामवेदमहं देवानां जन्मानि विश्वा। शतं मा पुर आयसीररक्षन्नध: इयेनो जवसा निरदीयमिति ॥" (ऋग्वेदे मण्डले ४ सूक्तम् २७ । १, गर्भ एव एतच्च्छयानो वामदेव एवमुवाच ॥५॥

5. The Rishi told that Vamdeva (sage) had said : "I, know all the births of the previous gods (sages). In my hundreds of births I, previous to my attaining knowledge of God, was being held bound in, and protected by, different cages of bodies, but now I, like a hawk breaking asunder and freed from the snare, have, by virtue of the force of the knowledge of Supreme Spirit, broken asunder the snare of bodies and emancipated".

स एव विद्धान्नस्माच्छरो रमेदादूध्वं मुषिक्रम्यामुष्टिमन्

स्वर्गे लोके सर्वान्कामानाप्त्वामृत: सम्भवत्सम्भवत् ॥६॥

6. The said Vamdeva, knowing all previous births and deaths and realising God thus, undoubtedly attained, after leaving the body, supreme bliss in heaven, i.e., in the Supreme Spirit, with all his desires fulfilled.

AITREREYA UPANISHAD

CHAPTER III

163

कोऽयमात्मेति वयमुपास्महे । कतरः स आत्मा । येन वा रूपं पश्यति येन वा गन्धान् जिघ्रति येन वा वाचं व्याकरौति येन वा स्वादु चास्वादु च विजानाति ॥१॥

1. Who is this Spirit whom we may worship in this man- ner? Who is that spirit by whom one sees objects or by whom one hears sound, or by whom one smells odour or by whom one utters speech or by whom one knows the taste, sweet or bitter.

यदेतद् हृदयं मनश्चेतत्सञ्ज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधादृष्टिधृतिर्मतिमन्तोषा जूति: स्मृति: संकल्प: ऋतुरसु: कामो वश इति । सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति ॥२॥

2. Hridaya (feeling heart), mana (concentrating mind), sangyan (consciousness), aagyan (direction, commandor will), vigyan (special scientific knowledge, physical as well as spiritual), pragyan (higher wisdom or intelligence) medha (retentive intellect), dristi (vision or sight), dhriti (patience or firmness), mati (considered opinion or thinking power), manisha (control of mind), juti (force or momentum), smriti (memory), sankalpa (volition), kratu (action or effort), asu (vital power), kama (desire), vasha (control of one's self), these are all names of the higher wisdom and are qualities of the soul.

164

NINE UPANISHADS

एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा

इमानि च पञ्च महाभूतानि पृथिवी वायुराकाश आपो

ज्योतींषीत्येतानि च क्षुद्रमिश्राणीव बीजानीतराणि

चतुराणि चाण्डजानि च जरायुजानि च स्वेदजानि

चोद्भिज्जानि चैवा गाव: पुरुषा हस्तिनो यत्किचेद्

प्राणि जङ्गमं च पतत्रि च यच्च स्थावरं सर्वं

तत्प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोक: प्रज्ञाप्रतिष्ठा प्रज्ञानं

ब्रह्म ॥३॥

3. God is called Brahma (Supreme), Indra (most Effluent),

Prajapati (Lord of all beings); and all these goods, viz., prithvi

(earth), vayu (air), akasha (ethereal space), apa (water), Jyotishi

(light or heat)-fire maha bhutas (elemental main substances),

and great and small creatures and seeds of such beings, besides

creatures born of eggs, sweat and womb, plants sprouting from

earth, horses, cows (and other cattle), men and elephants, and

whatsoever creature, moving (by legs or wings) or not moving

(trees, plants etc.), all these rest and exist in the Omniscient

Supreme Spirit whose eye is Wisdom and who has eye over

(i.e., sees) the entire universe.

स एतेन प्राज्ञेनात्मना डस्माल्लोकादुत्क्रम्यसु-

भिन्स्वर्गे लोके सर्वान्कामानाप्त्वाडमृत: सम-

भवत् ॥ इत्योम् ॥४॥

4. When that devotee, after acquiring knowledge of the

Supreme Spirit, goes from the world (dies), he attains bliss

(salvation) in Him, on his soul being elevated and all his desires

being satisfied.

AITREREYA UPANISHAD

वाड्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठित-माविरावोर्मेऽध । देवस्य म स्राणोस्थः श्रुतं मे मा प्रहासीरनेनाधीतेऽनडहोरात्रान्संधाम्यृतं वदिष्यामि सत्यं वदिष्यामि तन्मामवतु तद्वक्तारमवतु मामवतु वक्तारमवतु वक्तारम् । श्रोत्रं मे श्रोत्रं श्रोत्रं ।।

5. After finishing his discourse of the Upanishad, the Rishi prays for peace thus :-

"May my speech rest (fixed) in (concentrated) mind and my mind may rest in speech; may I get Lord's protection; may vedic knowledge be retrained in my fine intellect; may I retain and not forget the knowledge acquired through hearing (from preceptors); may I, day and night, study (spiritual science); may I ever speak as enjoined by the vedas. I shall speak the truth and nothing but the truth. O Lord Protect me from all ruins and miseries, who are a truthful speaker. This is my earnest prayer to Thee over and over again. O Lord ! give me peace, peace and peace."

SHVETASHVTAR UPANISHAD

CHAPTER I

कि कारणं ब्रह्म कुतः स्म जाता

जीवाम केन क्व च सम्प्रतिष्ठा ।

श्रधिष्ठिताः केन सुखेतेरेषु

वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥१॥

1. The students of (holders of discussion about) Brahma,

the Supreme Spirit, said :

"Who is the Supreme Soul, the cause of this Universe ?

Whence (by whom) have all been born, by whom do we

live and in whom do we exist and rest securely and pro-

perly; under whose control and command do we spiri-

tualists (knowers of God) remain and under whose laws

(administration) are we subjected to pain (misery) and

pleasure?

कालः स्वभावो नियतिर्यदृच्छा

भूतानि योनिः पुरुष इति चिन्त्यम् ।

संयोग एषां न त्वात्मभावा-

दात्माप्यनिष्ठः सुखदुःखहेतोः ॥२॥

2. It is to be considered that whether the time (period),

nature (laws of nature), fate, chance, bhutas (five substantial

SHVETASHVTAR UPANISHAD

167

elements of matter, viz; earth, water, fire, air and ether), and

womb or soul can be the cause of this universe. The combina-

tion of the said things can also be not the cause, for the soul

being subject to pain and pleasure and being not independent

in this regard cannot also be the cause or Brahma.

ते ध्यानयोगानुगता ग्रपश्यन्

देवात्मशक्तिं स्वगुणैर्निगूढाम् ।

यः कारणानि निखिलानि तानि

कालात्मयुक्तान्यथितिष्ठत्येकः ॥१३॥

3. Then the said spiritualists, by concentration of their

minds, realised the power of God (Supreme Spirit), hidden by

His natural (innumerable wonderous) qualities-God who alone

is the controller of all the said several causes and is the cause

of the universe, i.e., its creator, controller and destructor.

तमेकनेमिं त्रवृतं षोडशान्तं

शतार्धारं विंशतिप्रत्यराभिः ।

ग्रष्टकैः षड्भिर्विवराहपेकपाशं

त्रिमार्गमेदं द्विनिमित्तैकमोहम् ॥१४॥

4. The said spiritualists saw God's universe resem­bling a

wheel which has one felly (circumference), three tyres (sattva,

raja and tama), sixteen extremities (vital organs, faith, space,

air, heat, mind, food, semen, austerity, vedic hymns, action,

worlds and names), twenty wedges (five senses, five parts of

action and their ten objects), with six sets of eight and single

belt (kama or desire) heart, yet manifold with three different

roads (virtue, vice and knowledge), with each revolution giving

rise to two opposites (pain and pleasure).

पञ्चश्लोतीमुं पञ्चयोन्युपवकां

पञ्चप्राणोम् पञ्चबुद्ध्यादिमूलाम् ।

पञ्चावर्त पञ्चतुःखौधवेगां

पञ्चाशनद्रदां पञ्चपर्यसंधोमः ॥५॥

5. We know that this God’s universe may also be compared to a river which contain water of five streams (five senses of knowledge), five big turnings due to five causes (five substantial elements- earth, water, air, heat and ether), five waves

of five pranas mind, the basis of five-fold perception, five whirlpools (five object of five senses), impulse of five miseries or pains (of existence in womb, of birth, of death, of disease, and of old age), fifty (numerous) breakages or aspects and five unions.

सर्वाजोवे सर्वसंस्थे बृहन्ते

श्रक्षिमन् हंसो ध्राम्यते ब्रह्मचक्रे ।

पृथगात्मानं प्रेरितारं च मत्वा

जुष्टस्ततस्तेनामृतत्वमेति ॥६॥

6. In this great wheel of God’s universe, in which all beings take birth, exist, live and die, the pilgrim soul of a being is rotated (whirled about according to his good or bad deeds), and knowing separately his own self and God (existing within), and, being loved and blessed by Him (by devotion and virtuous deeds), attains moksha (salavation).

SHVETASHVTAR UPANISHAD

169

उद्गीतमेतत्परमं तु ब्रह्म

तस्मिन्त्रयं सुप्रतिष्ठाक्षरं च ।

शात्रान्तरं ब्रह्मविदो विदित्वा

लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥७॥

7. On knowing this triple combination (of God, soul and matter), stated above, and realising distinction (separate entities) between them, the spiritualists (knowers of God), fully devoted to, and absorbed in, Him, become free from birth and death and attain moksha.

संयुक्तमेतत् क्षरमक्षरं च

व्यक्ताव्यक्तं भरते विश्वमोहः ।

ग्रन्थे निबद्धात्मा बध्यते भोक्तृ-

भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥८॥

8. The Lord of this universe holds and pervades this manifest and perishable material world as well as unmanifest and imperishable souls of all beings. The soul, without knowing the Lord, is bound, being attached to worldly pleasures; but when he knows God, the Supreme Spirit, he becomes free from all fetters and attains moksha.

ज्ञाजौ द्वावजावीशानीशावजा

ह्येका भोक्तृभोग्यार्थयुक्ता ।

ग्रनन्तमात्मा विश्वरूपो ह्यकर्ता

त्रयं यदा विन्दते ब्रह्ममेतत् ॥९॥

9. There are verily two distinct unborn eternal beings, one

170

NINE UPANISHADS

(i.e., God) is the Almighty and Lord of the entire universe, the

other (human or other soul) without such power is dependent;

one is Omnicient while the other is not so, but is full of igno-

rance; there is also the third unborn distinct entity (matter) en-

gaged in providing objects of enjoyments for the second one

(human or other soul) who enjoys (worldly or material pleasu-

res). The first one, i.e., the Infinite Supreme Spirit has created

the entire universe and is pervading in it everywhere, but is not

the doer of good or bad deeds and does not enjoy worldly plea-

sures or fall into the fetters of birth or death.

When one knows properly all the said three (God, soul and

matter), he realises the Supreme Spirit and attains Him.

क्षरं प्रधानममृताक्षरं हर:

क्षरात्मानावीशते देवैक:

तस्याभिध्यानाद्योजनातत्व-

भावात् भूयइचान्ते विश्वमायानिवृत्तिः ॥१०॥

10. The material things are destructible, while the soul

is eternal and imperishable. Over both these two (matter and

soul) rules God, the Supreme Spirit. When one meditates on

Him in every way from all sides, concentrates his mind entirely

and solely on Him and is wholly devoted to Him, he becomes

free from all ignorance and attains Him.

ज्ञात्वा देवं सर्वपाशाहानि:

क्षीणे: क्लेशे जन्ममृत्युप्रहाणि:

तस्याभिध्यानात्तृतीयं देहभेदे

विश्ववैवयं केवल प्राप्तकाम: ॥११॥

SHVETASHVTAR UPANiSHAD

171

11. On knowing God, one becomes free from all fetters and being free from all ignorance, attachment (to wordly pleasure), hatred etc. and other miseries, becomes free from birth and death. And, thirdly, on meditating upon, and concentrating on, Him, one, on death, becomes pure with all his desires satis fied.

एतज्ज्ञेयं नित्यमेवात्मसंस्थं

नातः परं वेदितव्यं हि किञ्चित्।

भोक्ता भोग्यं प्रेरितारं च मत्वा

सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥११२॥

12. One should know only this Eternal All-pervading God existing within one’s own self (soul). On knowing Him nothing else remains to be known. On knowing the enjoyer (soul), the object of enjoyment (matter) and the ruler (God), one attains moksha. These three, viz; God, soul and matter, constitute main cause of the Universe.

वद्ध्र्यथा योनिगतस्य मूर्तिं

दृश्यते नैव च लिङ्गनाशः।

स भूय एवेङ्गनयोर्निर्गृही-

स्तदद्भयोभयं वै प्रणवेण देहे ॥१२॥

13. Just as fire, latent within its source (wood or other object), is not visible, but there is no loss of its subtle form also, and can be produced and become manifest from the wood, its source, so the All-pervading God, who is present in a latent state in the soul. but is not visible, can be seen

172

NINE UPANISHADS

(known) only by meditating on Om (God's most eminent name), realising its full significance.

स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।

ध्याननिर्यमन्थनास्याहेवं पश्येन्निगृहद्वतम् ॥१४॥

14. Making one's own body as arni (the lower piece of wood), and the pranva (Om) as uttararni (the upper piece of wood), and practising churning of God by meditation, one should see (realise) God latent (hidden) in one's own self.

तिलेषु तैलं दधिनीषु चार्घि: स्त्रोतःस्वरणीषु चाम्नः ।

एवमात्माड्मनि गृह्यतेsसौ संयेनैनं तपसा योsनुपश्यति ॥१५॥

15. Just as oil exists in sesame seeds, butter in curd, water in (underground) springs, fire in wood, so the Supreme Spirit exists within one's self (soul), and can be perceived only by true austerity and true knowledge.

सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवापितम् ।

आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत् परम् ॥१६॥

16. A yogi (sage) perceives the All-pervading God (within one's own soul) like butter contained (hidden) in milk. This is the basis of spiritual knowledge; and He, the Supreme Spirit, is the main topic and essence of the Upnishad.

SHVETASHVTAR UPANISHAD

173

CHAPTER II

युज्ञानः प्रथमं मनस्तत्वाय सविता धियः ।

श्रग्रनेत्र्योऽतिनिचाख्य पृथिव्या श्रध्याभरत् ॥११॥

1. When persons practising Yoga (concentration of mind

on God), unite first their mind with God for acquisition of

His knowledge, God then, by His grace, unites their intellect

with Him, and they thereafter, perceiving '(with conviction of

mind) His light without any doubt, hold the same (His light)

within themselves. This is the main test of a Yogi on this

earth (in this world).

युक्तेन मनसा वयं देवस्य सवितुः सवे ।

सुवर्गेयाय शक्रया ॥२॥

2. All persons should, for attainment of moksha (supreme

blish), desire that they should, by their proper effort, yogic

strength aud concentration of their mind in God, and with

purity of heart, unite their soul with Him who is the creator

and Lord of this Universe.

युक्त्वाय मनसा देवान् सुवर्धतो धिया दिवम् ।

बृहज्ज्योतिः करिष्यतः सविता प्रसुवाति तान् ॥३॥

3. In this manner (i.e., by such devotion and union) God

the Creator of the universe, bestows, by His grace, moksha

(supreme bliss) to his sincere loving devotees (Yogis, enligh-)

tening their souls and intellects with great spirtual knowledg

174

and manifesting to them His refulgent and super-human Self.

युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः।

वि होत्रा दधे वयुन॑विदेक इन्महो देवस्य सवितुः परिष्टुतिः॥४॥

4. The learned and intellectual devotees of God, who are kind-hearted donators (of knowledge and wealth), unite their minds and intellects with Him, the Great All-pervading Omniscient Lord, who is one unequal, holds this entire universe and knows every part of it as also the (good and bad) deeds of all beings. All persons should greatly adore and eulogise Him alone in every respect, who has created this entire universe. By such action one gets very near to God.

युजे वां ब्रह्म पूर्यं नमोभिर्विश्लोक एतु पथ्येव सूरे:।

श्रूणन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः॥५॥

5. God promises to both, teachers of Yoga and students of Yoga : “When you worship the Ancient Eternal Supreme Spirit with firmness, love and regard, I shall bless you that you both may attain true fame. Just as the great learned person attains the true path of virtue so you may attain true glory (by true devotion and true service of humanity)”.

Those Yogis ( worshippers) who remain in the service of

the Eternal and always carry out His eommand (as enjoined in the vedas), they, by doing virtuous deeds in devotion to Him and being united with Him, attain in a good manner, good (happy) births and good (happy) places for abode. They all ( teachers and students of Yoga) should hear this and act accordingly. I (God) unite you both with Myself in Yoga.

अग्रिनिर्यत्राभिमध्यते वायुर्यन्त्राविरुध्यते । सोमो यत्रातिरिच्यते तत्र सृज्यते मनः ॥६॥

सवित्रा प्रसवेन जु॒षेत ब्रह्म पूर्व्यम् । यत्र योनिं कृणवते न हि ते पूर्वमक्षिपत् ॥७॥

त्रिरुन्नतं स्थाप्य समं शारीरं हृदोन्द्रियाणि मनसा सन्निवेश्य । ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयानकानि ॥५॥

176

8. The learned Yogi should, keeping his body straight, with his head, neck and chest erect, and drawing the senses and the mind into the heart, cross all the dreadful currents of the sea (of universe) by the boat of God's meditation (silent repetition of Om in combination with meditation on its meanings).

प्राणान् प्रपीड्येह संयुक्तचेष्टः क्षोणे प्राणे नासिकयोच्छ्वसीत ।

दुष्टाइवयुक्तमिव दाहमेनं विद्धान मनो धारयेताप्रमत्तः ॥९॥

9, The learned Yogi, with his actions properly regulated and controlled, should control his prana (air inhaled) inside in practising yoga, and, on feeling is weakness ( uneasiness in further controlling it) should breathe out the same slowly through his nostrils. Then he should, without negligence or being distracted in the least, keep his hold on the mind as a good driver keeps his hold on the reins attached to restive horses.

समे शुचौ शर्करावह्निवालुका-विदूरजते शब्दजलाश्रयादिभिः ।

मनोनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत् ॥१०॥

10. One should practise Yoga in a place which is even, clean and free from stone, sand, fire (heat), noise or dampness, which is pleasing to the mind and whose scenery is attractive to the eyes, which is lovely ( cave or other such place) and is free from wind.

SHVETASHVTAR UPANISHAD

नीहारधूमार्कानिलानलानां

खद्योतविद्योतविद्युत्स्फटिकशशीनाम् ।

एतानि रूपाणि पुरःसराणि

ब्रह्मण्यभिव्यक्तिकराणि योगे ॥११॥

11. Forms that appear like mist, smoke, sun, wind, fire, fire-fly, lightening, crystal and moon, precede the manifestation of the Supreme Spirit in Yoga.

पृथिव्यप्तेजोदनिलखे समुत्थिते

पञ्चात्मके योगगुणे प्रवृत्ते ।

न तस्य रोगो न जरा न मृत्युः

प्राप्तस्य योगाग्निमयं शरीरम् ॥१२॥

12. A Yogi does not get any disease, weakness of old age or pain of death when he has controlled his body constituted by five substantial elements, viz, earth, water, heat, air and ether, and the same (his body) has acquired radiance of Yoga, and the merits af Yoga have manifested in him, i.e. the perception of Yoga has appeared to the Yogi.

लघुत्वमारोग्यमलोलुपत्वं

वर्णप्रसादः स्वरसोठवं च ।

गन्धः शुभो मूत्रपुरीषमल्पं

योगप्रवृत्तिं प्रथमां वदन्ति ॥१३॥

13. The first signs of a practising Yogi are that his body becomes light and diseaseless (sound), he becomes free from greed, his face becomes smiling and cheerful, his voice become

meldodious and sweet, his body emits good odour and discharges small quantities of excertions.

यथैव बिम्बं मृदयोपलिप्तं तेजोमयं ब्राजते तत् सुदान्तम् ।

तद्वात्मतत्त्वप्रसमान्त्य देहा एकः कृतार्थो भवते वीतरागः ॥१४॥

14. Just as a piece of gold or other metal, though stained with dust and dirt, becomes bright and illumines when properly cleaned and washed, similarly a Yogi, on realisation of God, within his own self, becomes satisfied and attains the goal, being free from any sorrow or worry.

यदात्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् ।

अ्रजं ध्रुवं सर्वतत्त्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥१५॥

15. When one has perceived the Supreme Spirit by, and within, his own self (soul), then he. knowing the unborn (Eternal), unshakable ( being All pervading), most pure and holy God, becomes free from all fetters and attains Moksha (salvation).

एषो ह देवः प्रदिशोऽनु सर्वाः पूर्वो ह जातः स उ गर्भे ऽग्रान्तः ।

स एव जातः स जनिष्यमाणः प्रत्यङ्जनास्तिष्ठति सर्वतोमुखः ॥१६॥

SHVETASHVTAR UPANISHAD

16. The Yogi, on realisation of the Supreme Soul, says: “This is God who was existing previously, (i.e., is eternal); He was qresent inside one’s self ( even when he was in the womb); He was existing in the past; He will exist in future; His face is towards all sides, i.e. , He sees every body and every thing everywhere; He pervades invisibly all his creations and in all directions.”

यो देवो ऽग्नौ योऽड्मु

यो विश्वं भुवनस्माविवेश ।

य ष्रोषधोषु यो वनस्पतिषु

तस्मै देवाय नमो नमः ॥१७॥

17. Salutations to the Omniscient Supreme Spirit who is present in the fire, in the water, in herbs, and in plants and in trees, that is, in the entire universe.

CHAPTER III.

य एको जालवानिशात ईशनीभः

सर्वाल्लोकानीशात ईशनीभिः ।

य एवैक उद्बूडे सम्भवे च

य एतद् विदुरमृतास्तेभवन्ति ॥१॥

1. Those who know the Supreme Lord who is one (match-

180

NINE UPANISHADS

less), rules over all the worlds, that is, the entire universe, by His infinite powers and immutable laws, who, by his immutable laws of justice, gives all beings the fruits of their deeds (good or bad) and keeps them under fetters of birth and death, and pleasure and pin (till they attain Moksha) who alone is the creator, maintainer and destructor of this universe, such persons alone attain Moksha (salvation).

एको हि रुद्रो न द्वितोयाय तस्थु- र्य इमांल्लोकान्नीशत ईशनीभिः । प्रत्यङ्‍ जनांस्तिष्ठति सञ्चुकोचान्तकाले संसरुज्‍ विश्‍वा भुवनानि गोपाः ।।२।।

2. One who rules all these worlds (the entire universe) by his infinite strength and power, who. after creating all these worlds, protects them and in the end ( at the time of pralai or destruction) reduces them to subtle atomic matter within Him-self, who exists in the inner soul of all creatures, He alone is one Rudra, and He alone is to be worshipped and none else; this is what the spiritualists ( knowers of God ) say.

वि॒श्वत॒श्‍चक्षु॒रुत वि॒श्‍वतोमुखो वि॒श्‍वतोबाहुरु॒त वि॒श्‍वतस्पात्‌ । सं बा॒हुभ्यां धमति संपतत्रै- र्वा॒भा॒म॒ी जनयन्‍ देव एकः ।।३।।

3. The All-pervading Lord, has his eye over the entire universe and sees everywhere everything and every action of all beings; He has his face, arms, feet, ears etc. ( not physical one ) spread everywhere in the whole universe; He alone is the architect of the earth and all heavenly bodies, i.e., of the entire

SHVETASHVTAR UPANISHAD

universe; and He alone is dispensing justice to all, without favour to anyone, according to their deeds, by his infinite power and strength, which may be said to be His two arms.

यो देवानां प्रभवश्चोद्भवश्च

विश्वाधिपो रुद्रो महर्षि: ।

हिरण्यगर्भं जनयामास पूर्वं

स तो बुद्ध्या शुभया संयुनक्तु ॥४॥

4. God, who has created the gods ( objects possessed of disuine qualities, as fire, air, water, earth, sun, moon etc, and our senses) and supports them all within Himself, who is the Lord of the enire universe, who is Rudra ( i.e., in the administration of His Justice, punishes the wicked and puts them to great trouble and suffering according to their vices), who is the Great Seer (Omnicient), who is most ancient and who has created the sun, the moon, and other luminous bodies (i.e , the entire universe), may He endow us with good intellect.

या ते रुद्र शिवा तनूरघोराडपापकाशिनी ।

तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥५॥

5. O Rudra (Punisher of the wicked)! Thou blessest all creatures by revealing the Vedas; Thy form (Self ) is calm, peaceful and destroyer of sins. By Thy such peaceful (infinite) Self, mayest Thou see us with kindness, i.e., make us happy.

यामिषुं गिरिशन्त हस्ते बिभष्यस्तवे ।

शिवां गिरित्र तां कुरु मा हिंसी: पुरुषं जगत् ॥६॥

6. O Revealer of the Vedas ! make the arrow Thou holdest

182

in Thy mighty hands (not physical ones) propitious. O

protector of the learned saints ! Mayest thou not destroy good (virtuous) persons and this universe.

तत् परं ब्रह्म परं बृहन्तं यथानिकायं सर्वभूतेषु गूढम्

विरवस्यैकं परिवेष्टितारमेष्टं तं ज्ञात्वामृता भवन्ति ॥७॥

7. The Supreme Spirit alone is pervading inside the entire

universe and exists even beyond that ; He pervades invisibly

all creatures. On knowing that Lord alone can one attain

moksha.

वेदाहमेतं पुरुषं महान्त-

मादित्यवर्णं तमसः परस्तात् ।

तमेव विदित्वातिमृत्युमेति

नान्यः पन्था विद्यतेऽयनाय ॥८॥

8, The Yogi realising God says; “I know this (existing

within my own soul) the Great All-pervading, Effulgent (like

sun) Supreme Being, who is beyond darkness. On realising

Him alone one passes beyond death, and there is no other path

known for attaining moksha (i.e., for being free from the

circle of births and deaths).

यस्मात् परं नापरमस्ति किंचिद्-

स्पमान्नाणीयो न ज्यायोडस्ति किञ्चित् ।

वृक्ष इव स्तब्धो दिवि तिष्ठत्येक-

स्तेनदं पूर्णं पुरुषेण सर्वम् ॥९॥

9. This entire universe is wholly pervaded by this Supreme

SHVETASHVTAR UPANISHAD

Being alone beyond whom there is nothing farther nor nearer to Him, who is the subtlest as well as the greatest of all things, and who exists (in this Universe) as unshakable like a tree.

ततो यदुत्तरतरं तदरूपमनामयम् ।

य एतद्विदुरमृतास्ते भवन्ति प्रथेतरेऽखमेवापियन्ति ॥१०॥

10. Those who realise Him, who is even beyond this entire universe, Infinite, Supreme, Formless and All-bliss (free from pain, sorrow or disease), they attain moksha. while others verily suffer pains and miseries.

सर्वाननशिरोग्रीवः सर्वभूतगुहाशयः ।

सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥११॥

11. Therefore, he is Bhagwan (Divine Lord possessed of all effluence) who possesses strength of all faces, heads and necks, i.e., is Almighty, who dwells in the hearts of all beings and who is All-pervading, Infinite and Benevolent.

महान् प्रभुर्वे पुरुषः सत्वस्यैष प्रवर्तकः ।

सुनिर्मलामिमां प्राप्तिमोशानो ज्योतिरव्ययः ॥१२॥

12. This All-pervading Being (God) is verily the Great Monarch (of all). He leads our intellect to the right virtuous path, is Immortal, All-light, and is the Lord of this extremely pure goal (bliss).

श्रद्‌गुठमात्रः पुरुषोऽन्तरात्मा

सदाजानानां हृदये सन्निविष्टः ।

हृदा मनिषा मनसाभिक्लृप्तो

य एतद् विदुरमृतास्ते भवन्ति ॥१२॥

184

NINE UPANISHADS

13. Those who realise the Infinite, All-pervading Being, who dwells always in the innerself (souls) and in the hearts of all creatures, who is attained by devotion (Yoga) through the mind, intellect and heart concentrated in Him, they become immortal, i.e., free from the cycle of births and deaths, and attain moksha.

सहस्रशोर्षा पुरुषः सहस्राक्षः सहस्रपात् ।

स भूमिर्विवृतो वृत्ता शतयतिस्ठदशांगुलम् ॥१४॥

14. The Infinite, All-pervading Being, has a thousand (innumerable) heads (i.e., is Omnicient), a thousand (innumerable) eyes (i.e., sees everything and all creatures' actions) and a thousand innumerable feet (i.e., is Omnipresent) or, it may be said that He holds within Himself innumerable heads, eyes and feet of different (innumerable) creatures. He exists holding and enveloping the entire universe, which is dashangulam (of the size of ten fingers, i.e., too small as compared with Him), and transcends the same, for He is Infinite.

पुरुष चवेदं सर्वं यद् भूतं यच्च भव्यम् ।

उतामृतत्वस्यिशानो यदन्नेनातिरोहति ॥१५॥

15. The All-pervading Infinite Being has created, and is pervading, this entire universe, that existed in the past, that exists at present and that shall exist in future. That alone is the Lord and bestower of moksha, and, pervading this entire universe, transcends the same.

सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१६॥

SHVETASHVTAR UPANISHAD

16. That Supreme Spirit has hands and feet everywhere (i.e., acts and is present everywhere) has eyes, head and face everywhere (i.e., sees all and is All-knowledge-Omniscient) has ears everywhere (i.e., hears or knows whatever one says, good or bad), and is Omnipresent, holding and enveloping this entire universe.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्‌ । सर्वस्य प्रभुमीशानं सर्वस्य शरणं बृहत्‌ ।।१७।।

17. He, the Supreme Soul, possesses all the qualities, functions and strength of all the senses, but is without any such (physical) senses, is the monarch and Lord of all and is the great refuge of all.

नवद्वारे पुरे देही हंसो लेलायते बहिः । वशी सर्वस्य लोकस्य स्थावरस्य चरस्य च ।।१८।।

18. The soul (bound by sinful actions) resides in the body having nine doors (two eyes, two ears, two nostrils, mouth, anus and organ for pleasure or discharging urine); the wise sage, while remaining in the body, remains outside the bodily fetters and shines with holy radiance. And, the Supreme Being is the Controller of the entire universe, movable and immovable, animate and inanimate.

अग्रा णिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः । स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुरग्रयं पुरुषं महान्तम्‌ ।।१९।।

19. The Supreme Being is without hands, yet with His

mighty strength ~reates and holds this entire universe; He is without feet, yet is most swift (goes fast), being All-pervading; He has no eyes, yet sees everything that one does; He has no ears, yet hears everything that one says; He knows the entire universe, yet no one knows His limits, being Infinite; He is called the Foremost, the Great and Purusha (Omnipresent Infinite Being).

अणोरणीयान् महतो महीया- नातमा गुहायां निहितोऽस्य जन्तोः । तमक्रतुः पश्यति वोशको धातुः प्रसादान्महिमानमेशाम् ॥ २० ॥

वेदाहमेतमजरं पुराणं सर्वात्मानं सर्वगतं विभुत्वात् । जन्मानिरोधे प्रवदन्ति यस्य ब्रह्मविदिनो हि प्रवदन्ति नित्यम् ॥ २१ ॥

SHVETASHVTAR UPANISHAD

187

CHAPTER IV

य एकोऽवर्णो बहुधा शक्तियोगाद्वर्णाननेकान्निहितार्थो दधाति ।

विचैति चान्ते विश्वमादौ च देवः ॥

स नो बुद्धया शुभया संयुनक्तु ॥ १ ॥

1. May the Supreme Spirit, who is one (unequal), Himself colourless (formless), but, by his own strength, maker of innumerable colours (visible physical bodies of innumerable forms) at the beginning of the creation (of this universe), holding and maintaining them all by His Omnipotence and Omnipresence and who, in the end (at the expiry of the period fixed for the Purpose), causes dissolution of this universe (within Himself), endow us with good intellect.

तदेवाग्निस्तदादित्यस्तद् वायुस्तदु चन्द्रमाः ।

तदेव शुक्रं तद् ब्रह्म तदापः तत् प्रजापतिः ॥ २ ॥

2. The Supreme Spirit is called by various names signifying His various qualities. Thus He is called Agni (being Omniscient and most adorable); He is called Aditya (being Imperishable and Eternal); He is also called Vayu (being Almighty and creator of this Universe); He is called chandrama (being All-bliss and bestower of happiness and bliss); He is called Shukra (being most Holy); He is called Brahm (being the Greatest or

Supreme), He is called Apa (being All-pervading); and He is also called Prajapati (being the Lord of all beings)"

त्वं स्त्रो त्वं पुमानसि त्वं कुमार उत वा कुमारी । त्वं जारो हृढ़ो वृद्धासि त्वं जातो भवसि विश्वतोमुख: ॥ ३ ॥

नील: पतङ्गो हरितो लोहिताक्ष- स्तनिङ्गिग्भ ऋतव: समुद्रा: । श्रनादिमत् त्वं विभुत्वेन वर्तसे यतो जातानि भुवनानि विश्‍वा ॥ ४ ॥

श्रजामेकां लोहितशुक्लकृष्णां बह्वी: प्रजा: सृजमानां सरूपा: । श्रजो ह्येको जुषमाणोSनुशेते जहात्येनां भुक्तभोगामजोड्न्य: ॥ ५ ॥

SHVETASHATAR UPANISHAD

5. One of these three, viz., the unborn matter (constituted by sattva, raja and tama) assumes many shapes and forms of various things made out it, and the other, i.e., the unborn soul, eujoy's things made of such matter, while the third, i.e., the unborn Supreme Soul, neither enjoys them nor is He, therefore, entangled therein.

द्वा सुपर्णा सयुजा सखाया

समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वाद्यन-

इन्नन्न्यो ऽभिचाकशीति ॥ ६ ॥

6. Both the Supreme Soul and the other (individual) soul, are like two birds of the same beautiful feather, i.e., resemble each other on account of their consciousness, (and other qualities) are united together, one pervading and the other pervaded, and ara friendly with each other. Both are sitting on the same tree viz ; matter, the third eternal thing (from which this universe has been made; both the former conscious beings (the Supreme being and the individual being) are attached to, i.e., pervade or exist in the matter, and, amongst these two, the individual being enjoys with relish the fruits of the said tree, i.e., enjoys material things as per his deeds, while the other, i.e., the Spiritual Being, does not enjoy or reap any fruits of His actions, He being All-bliss and not doer of any actions actuated by desire or reward, but sees everything and is illumining in all directions.

समाने वृक्षे पुरुषो निमग्नो-

दनोनीशया शोचति मुह्यमानः ।

जुष्टं यदा पश्यत्‍य्‍नम्‍यमीशमस्‍य महिमानमिति वीतशोकः ॥

7. The individual soul, entangled in (things made of) matter which is of the same nature as the former as regard eternity, forgets his own self and, being declined, feels sorrowful (miserable); but when He realises the other, i.e., the Supreme Being and Lord of all, and sees his grateness, then alone he become free from all sorrows and miseries,

ऋचो ऽक्षरे परमे व्योमन् यस्मिन्देवा ऽऽध्रि विश्वे निषेदुः ।

यस्तं न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥

8. One who does not know the All-pervading, Eternal Supreme Being, in whom all the divine things and beings (i.e. the sun, the earth, the moon, the stars etc. and all the learned saints) reside (exist) and with whom the Vedas primarily deal, cannot derive any benefit from mere reading of the Vedas. But he (after reading Vedas and elevating his character) knows and realises Him, attains mokha (salvation).

छन्दांसि यज्ञा: ऋतवो व्रतानि

भूतं भव्यं यच्च वेदा वदन्ति ।

ग्रस्मान् मायि सृजते विश्वमेत-

तस्मिन्निचान्यो मायया सन्निरुद्धः ॥ ९ ॥

9. God creates or makes the Vedas, sacrifices, virtuous deeds, vows, the past, the present and the future, whatever the Vedas declare, all of us and this entire universe. In Him resides the other conscious being, viz; the individual soul who becomes entangled in matter.

माया तु प्रकृति विद्यास्मायिनं च महेश्वरम् ।

तस्यावयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥

SHVETASHVTAR UPANISHAD

10. Maya should be known as matter and Mayi should be known as God (the Great Supreme Lord). This entire universe exists only in a part of His Self.

यो यो योनिम्सधितिष्ठत्येको

यस्मिन्निदं संच वि चैति सर्वम् ।

तमोशानं वरदं देवमीड्यं

निचाय्येमां शान्तिमत्यन्तमेति ॥ ११ ॥

11. One attains great peace when he realises that Effulgeut Adorable Lord, the bestower of all blessings, who alone is the master (Controller) of all wombs (or species of beings), in whom all this universe dissolves at the time of pralai (destruction or end) and in whom it again re-appears in manifold forms (at the time of re-creation).

यो देवानां प्रभवश्चोद्भवश्च

विश्वाधिपो रुद्रो महर्षिः ।

हिरण्यगर्भं पश्यत जायमानं

स नो बुद्धया शुभया संयुनक्तु ॥ १२ ॥

12. See (realise) Him who is the birth place of all the gods (i.e., the sun. earth, moon, stars, fire, water, air etc.) as also is their place of dissolution, i.e., reduction to original prime subtle matter (prakriti), who is the Lord of this entire Universe, punisher of the wicked, the Great Seer (Possessor of Infinite knowledge), obviously Hiranyagarba (i.e. who holds within Himself all luminous bodies and is Self-refulgent). May He endow us with good intellect.

192

NINE UPANISHADS

यो देवानामधिपो

यस्मिन्ल्लोका श्रधिश्रिता:।

य ईशे ऽस्य द्विपदश्चतुष्पद:

कस्मै देवाय हविषा विधेम ॥ १३ ॥

13. May we worship the Supreme Spirit with great faith, love and regard, who is the Lord of all the goods (the sun, moon, earth etc.), the holder and supporter of all the worlds and the Lord of all bipeds and quadrupeds (all men and animals).

सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये

विश्वस्य स्रष्टारमनेकरूपम् ।

विश्वस्यैकं परिवेष्टितारं

ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४ ॥

14. One attains infinite peace and bliss on knowing Him who is subtler than the subtlest, who is the creator of all this universe in the midst of chaos (in the beginning), who assumes various forms (by creating various forms of bodies) and who alone encompasses this entire universe.

स एव काले भुवनस्य गोप्ता

विवादिप: सर्वभूतेषु गूढ: ।

यस्मिन् युक्ता ब्रह्मर्षयो देवताइच

तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५ ॥

15. One attains moksha. cutting aside the fetters of death,

on knowing Him who alone is the protector of this universe at

the proper time, who is the Lord of all, who exists within the

souls of all creatures and with whom are united the divine sages

and the wise.

घृतात् परं मण्डलमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गुढम् ।

विशस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६ ॥

16. One is released from all fetters of death on knowing

(realising) the Blissful Lord, who is pervading hidden in the

souls of all creatures in extremely subtle form as ghee (or

butter) exists in milk, and who alone encompasses the entire

univers.

एष देवो विश्वकर्मा महात्मा

सदा जनानां हृदये सन्निविष्टः ।

हृदा मनिषा मनसाभिकृप्टो

य एतद् विदुरमृतास्ते भवन्ति ॥ १७ ॥

17. They become immortal (free from the fetters of death),

who realise the Omniscient Supreme Soul, who alone is the

Archetect of this universe, who always dwells in the hearts of

all beings and who is attained by complete devotion (to Him)

by heart, intellect and mind.

यदातमस्तन्न दिवा न रात्रिः

न सन्न चासच्छिव एव केवलः ।

तदक्षरं तत् सवितुर्वरेण्यं

प्रज्ञा च तस्मात् प्रसृता पुराणी ॥ १८ ॥

18. When a Yogi realises God, there is neither day, nor night; neither existence nor non-existance of a thing for him. He sees only the All-bliss Supreme soul who is Imperishable, creator of the entire universe and our best choice, being the greatest of all. And, it is through Him that the ancient wisdom has proceeded and spread (through His revelation i.e., the Vedas).

नैनमूर्ध्वं न तिर्यञ्चं न मध्ये परिजग्रभत् । न तस्य प्रतिमा अस्ति यस्य नाम महद् यशः ॥ १९ ॥

19. No one can grasp Him, the Great Glorious Supreme Being, from above or across or in the middle (from any side), for He has no form.

न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा हदिस्थं मनसा य एनमेवं विदुरमृतास्ते भवन्ति ॥२०॥

20. No one can see Him (God) with his eyes, for He is not the subject of sight. But those who realise Him, who dwells in the hearts of all beings, by heart (faith and devotion) and concentrated mind, they became immortal (free from the cycle of births and deaths), i.e. attain moksha.

अजात इत्येवं कश्चिद् द्रुरः प्रपद्यते । रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥२१॥

21. O Rudra (Punisher of the wicked) ! Thou art Unborn, and for this reason one who is afraid of death approaches

SHVETASHVTAR UPANISHAD

195

thee. O God ! Always protect me with thy benevolent Self.

मा नस्तोके तनये मा न शायुषि मा नो गो षु मा न श्ववेषु रीरिषः ।

वारान् मा नो रुद्र भामितो वधीर्हविष्मन्तः सदामित् त्वा हवामहे ॥२२॥

22. O Almighty Lord, the destroyer of the wicked! May thou be kind to us and not be angry or show wrath on our elders in age and in knowledge, our sons, whether newly born, young or of advanced age, our cows (and other milk animals), our horses (and other useful animals), our brave warriors and great men doing sacrificial deeds. O Supreme Soul! We always invoke Thee in our hearts and pray thee always to protect us.

CHAPTER V.

द्वा सुपर्णे सयुजा सखाया समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥१॥

1. The Infinite Imperishable Supreme Spirit posesses

196

NINE UPANISHADS

infinit knowledge of both spiritual science as well as physical science, and He, the Lord of both the sciences, is different from the matter. The latter i.e., the knowledge of physical science leads to worldly pleasures, while the knowledge of former, i.e., spiritual science, leads to moksha (salvation).

यो योऽनिं योनिमधितिष्ठत्येको

विर्वानि रूपाणि योनौश्च सर्वा:।

ऋषि: प्रसूतं कपिलं यस्तमग्रे

ज्ञानैर्बिभर्ति जायमानं च पश्येत् ॥२॥

2. One who is the Controller of the births of all creatures and who controls every form and place of origin (or every cause of generation), He sees the birth of the soul and nourishes him with wisdom (through the senses of knowledge) during childhood.

एकैकं जालं बहुधा विकुर्वन्नस्मिन् क्षेत्रे संहरत्येष देव: ।

सूत्र: सृष्टवा पतयस्तथेश: सर्वाधिपत्यं कुरुते महात्मा ॥३॥

3. That Omniscient Great Lord (God) spreads every net (in the form of this universe) in many ways and with draws the same in this very region (i.e., in the etherial space). Again, manifesting the bodies of the creatures (by their births in the cycle of creation), the Great Soul dominates over them all and over this entire universe.

सर्वा दिश: ऊर्ध्वमथर्व तिर्यक्

प्रकाशयन् भ्राजते यद्धनडवान् ।

एवं स देवो भगवान् वरेण्यो

योनिस्वभावान्धितिष्ठत्येक: ॥४॥

SHVETASHVTAR UPANISHAD

197

4. Just as the sun shines lighting up in all directions, viz, above, below and across, so does that Affluent Adorable Lord rules over all creatures, natures and this entire univese.

यच्च स्वभावं पचति विश्वयोनि: पच्यांश्च सर्वान् परिणामयेद् य: ।

सर्वमेतद् विश्वमधितिष्ठत्येको

गुणांश्च सर्वान् विनियोजयेद् य: ॥४॥

5. He, who is the one source of this entire universe, by His Own Nature, brings out everything out of the matter within His Own Self, transforms the matter into various forms of perfection (by creating the sun, moon, earth, water etc.), endows all creatures and things (objects) with their distingishing characteristics and rules over the entire universe.

तद् वेदगुह्योपनिषत्सु गूढं

तद् ब्रह्मा वेदयते ब्रह्मयोनिम् ।

ये पूर्व देव ऋषयश्च तद् विदुस्ते

हन्मथया श्रमृतास्त्वे बभूव: ॥५॥

6. The sage well-versed in the Vedas knows the Supreme Spirit who is the birth place (and generating cause) of all beings and who lies hidden in (i.e. can be understood by) secret knowledge of the Upnishadas, based on the Vedas. Those previous sages and seers who realised Him. verily became immortal (free from the cycle of births and deaths), i.e, attained moksha (salvation).

गुणान्वयो यः फलकर्मकर्ता

कृतस्य तस्यैव स चोपभोक्ता ।

स विश्वरूपस्थितिगुणस्त्रिवर्मा

प्राणाधिपः सञ्चरति स्वकर्मभिः ॥७॥

7. The soul, who is attached with various qualities and is the doer and reaper of the fruits of his own actions, who attains various forms (bodies) being possessed of three kinds of gunas (natue, good, less good and bad) and, passing through three kinds of paths, is the master of his pranas (life organs) and roams about (taking several births and suffering pains and enjoying pleasures or comforts in this world).

अङ्गुष्ठमात्रो रवितुल्यरूपः

सङ्कल्पाहङ्कारसमन्वितो यः ।

बुद्धौ गुरुः णानातमगुणेन चैव

श्रारागप्रामात्रोड्यपरोडपि दृष्टः ॥८॥

8. The individual soul, separate from God and dwelling in the heart of the size of a thumb, has been called by the sages (seers) as anushtmatra, but by himself he is subtle like the pointed edge of a needle, effulgent (in the body) like the sun (in the universe) and associated with intellect, will and egoism.

बालाग्रशतभागस्य शतधा कल्पितस्य च ।

भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥९॥

9. The invidual soul may be said to be as subtle as ten thosandth part of the point of an hair, yet he possesses infinite potential power.

SHVETASHVTAR UPANISHAD

नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।

यद्यच्छरीरमादत्ते तेन तेन स युज्यते ॥१०॥

10. The individual soul is neither female nor male nor neuter. Whatever body he acquires (takes birth in) he becomes identified with that.

सङ्घातपञ्चस्पर्शनदृष्टिमोहैग्रास्म्यवृष्टचात्मविवृद्धिजन्म ।

कर्मानुगान्यनुक्रोमे देही स्थानेषु रूपाण्यभिसम्पद्यते ॥११॥

11. Just as the body grows by showers of food and drink, so does the individual soul assumes, by will, contact, sight and delusion, forms (bodies) in various places according to his deeds till he attains moksha (salvation).

स्थूलानि सूक्ष्माणि बहूनि चैव

रूपाणि देही स्वगुणैर्‌वृ णोति ।

क्रियागुणैरात्मगुणैरच तेषां

संयोगहेतुरपरोगपि दृष्टः ॥१२॥

12. The individual embodied soul chooses many forms (bodies), gross and subtle, in accordance with his qualities, deeds and inherent nature. But God, separate from the individual embodied soul, is also known as the cause of the associations, i.e., of his births in different bodies.

श्रनाद्यनन्तं कलिलस्य मध्ये

विश्वस्य सृष्टारमनेकरूपम् ।

विश्वस्यैकं परिवेष्टितारं

ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥१३॥

200

NINE UPANISHADS

13. The individual soul is freed from all fetters (of the cycle of births and deaths) on realising God, who is, in this universe, without beginning or end (i.e., is Eternal), creator of the universe and thus assuming many forms, and who alone is encompassing the entire universe.

भावग्राह्मनीडाख्यं भावाभावकरं शिवम् ।

कालासङ्केरं देवं ये विदुस्ते जहुस्तनुम् ॥१४॥

14. Those persons give up the body, i.e., become free from the cycle of births and deaths and attain moksha, who have known God who is realisable by a pure and devoted mind and is bodiless (incorporeal) the creator and destructor of this universe. All-bliss, and the maker (originator) of all kalas (atributes or qualities).

CHAPTER VI.

स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः ।

देवस्यैष महिमा तु लोके येनेऽं भ्राम्यते ब्रह्मचक्रम् ॥१॥

1. Some deluded thinkers say that the wheel of this universe is revolving by force of nature and some attribute it to time. But in reality all this glory is due to God who creates, holds and puts in motion, all the worlds.

SHVETASHVTAR UPANISHAD

येनावृतं नित्यमिदं हि सर्वं जः

कालकारो गुणी सर्वविद् यः ।

तं चैशितं कर्म विवर्तते ह पृथि-

व्यप्तेजोवन्निलखानि चिन्त्यम् ॥२॥

2. That alone is to be contemplated, who is pervading and encompassing this entire universe, who is Omnicient, maker of time (by creating sun etc.), possessor of all good qualities, knower of everything (and everywhere); it is through His control and power that the universe is in action and He alone is the Lord and Creator of the earth, water, fire (light), air and ether, i.e., of the entire universe.

तत्कर्म कृत्वा विनिवृयं सू-

स्तत्स्वस्य तत्त्वेन समेत्य योगम् ।

एकेन द्वाभ्यां त्रिभिरष्टभिर्वा

कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥३॥

3. The man should, after properly doing his work (i.e., duties enjoined by God in the Vedas), giving up actions actuated by desire, realising God by union of his soul with Him, by one mode (concentrating his mind on Him alone), by two modes (contemplating and repetition of Om with full significance), by three modes (praise, prayer and Yoga), by eight modes (practise of eight parts or steps of Yoga), through time and the subtle qualities of the soul (with which it is endowed).

श्रारभ्य कर्माणि गुणान्वितानि

भावांश्च सर्वान् विनियोजयेद् यः ।

तेषामभावे कृतकर्मनाशः

कर्मक्षये याति स तत्वतोऽन्यः ॥४॥

202

NINE UPANISHADS

4. He attains God, the Supreme Spirit separate from him, who, after commencing deeds associated with three gunas (i.e., virtuous, ordinary and vicious) and concentrating all thoughts on Him, has abandoned all such actions, and all his deeds (actuated by desire for rewards) have become extinct.

श्राद्ध: स संयोजनिमित्तहेतुः परस्त्रिकालादकलोडपि दृष्टः। तं विश्वरूपं भवभूतमोडचं देवं स्वचित्तस्थमुपास्य पूर्वम् ॥४॥

5. One attains God by practising Yoga (i.e. communion with Him by concentrating one’s mind on Him alone), who is known as ancient cause of the creation of this universe (from subtle atomic matter), beyond the bounds of time, present, past and future (i.e., is Eternal), impregnible indivisible, pervading and ruling this entire universe, the source and resort of all and adorable Lord.

स वृक्षकालाकृतिभिः परोऽन्यो यस्मात् प्रपञ्चः परिवर्ततेऽयम्। धर्मावहं पापनुदं भगेनं ज्ञात्वाऽऽत्मस्थममृतं विश्वधाम ॥५॥

6. One attains moksha only by realising Him who is impregnible or imperishable, beyond the bounds of time (Eternal) and formless, by whom this entire universe has been created and put in action, who exists within the souls of all creatures, is the source and propagator of virtues and dastroyer of sins, the Lord of all prosperity and affluence, immortal and the holder and abode of the entire universe.

SHVETASHVTAR UPANISHAD

तमोहराणां परमं महेश्वरणं

तं देवतानां परमं च देवतम् ।

पंत पत्नीनां परमं परस्ताद्-

विदाम देवं भुवनेशमीड्यम् ॥७॥

7. We, the spiritualists, have known (realised) that He is the Lord of the lords (i.e., He is the Supreme Lord), God of the gods (sun, moon, earth, wire men etc., i.e., the Supreme God, being Omniscient, All-light and the greatest donator and most kind Father), the great Protector of protectors (i.e. the Supreme Protector1 of all), Lord of the entire universe and most adorable.

न तस्य कार्यं करणं च विद्यते

न तत्समचास्यधिकिच दृश्यते ।

परास्य शक्तिर्विविधैव श्रूयते

स्वाभाविकी ज्ञानबलक्रिया च ॥८॥

8. There is no cause or effect of Him, the Supreme Spirit (i.e., He is not made of anything matter nor is anything made of Him, though he is the maker of the entire univers), and there is no greater (superior) or equal to Him. His great unique strength is described as being of various kinds in the Vedas and He is possessed of infinite natural (inherent) knowledge, power and action. (He has not to exert Himself at all in the creation of this universe and other matters).

न तस्य कश्चित् पतिरस्ति लोके

न चेशिता नैव च तस्य लिङ्गम् ।

204

NINE

UPNISHADS

स

कारणं

करणाधिपाधिपो

न

चास्य

कश्चिज्जनिता

न

चाधिपः

॥९॥

No

one

in

the

world

is

His

master

or

lord,

nor

has

anybody

any

control

or

rule

over

Him.

There

is

no

sign

by

which

He

can

be

inferred,

(He

being

formless

and

the

subtlest).

He

is

the

cause

of

the

creation

of

all

things,

i.e.,

of

this

entire

universe

and

the

master

(or

controller)

of

it

and

of

all

creatures.

He

has

no

creator

of

His

own

Self,

(He

being

Unborn

and

without

beginning),

nor

is

there

any

one

who

is

His

master

or

lord.

यस्तन्तुनाभ

इव

तन्तुभिः

प्रधानजः

स्वभावतः

॥१०॥

देव

एकः

स्वमावृणोति

स

नो

दधातु

ब्रह्म

ह्यप्ययम्

॥१०॥

Just

as

a

spider

covers

itself

by

its

nature

(spontaneously)

with

the

threads

drawn

from

its

ownself,

so

does

the

one

Supreme

Spirit

(God)

covers

Himself

with

the

products

of

matter

existing

within

(and

pervaded

by)

Himself.

May

He

(God)

lead

us

to,

and

hold

us

in,

Himself,

i.e.,

endow

us

with

moksha

(salvation).

एको

देवः

सर्वभूतेषु

गूढः

सर्वव्यापी

सर्वभूतान्तरात्मा

॥

कर्माध्यक्षः

सर्वभूताधिवासः

साक्षी

चेता

केवलो

निर्गु णश्च

॥११॥

The

one

Omniscient

Lord

is

hidden

in

the

hearts

of

all

creatures,

and

is

All-pervading,

the

Inner

Supreme

Soul

existing

ting in, and controlling, the souls of all creatures, the master

of actions, the abode of all creatures, the witness of the deeds

of all beings, pure consciousness, single (separate from matter

and individual saul) and void of the three gunas sattwa raja

and tama, being ever wholly pure (and never entangling in

deeds or the cycle of births and deaths).

एको वशो निष्क्रियाणां बहूनां-

मेकं बीजं बहुधा य: करोति ।

तमात्मस्थं येऽनुपश्यन्ति धीराः-

तेषां सुखं शाश्वतं नेतरेषाम्‌॥१२॥

12. Those wise ages alone attain eternal bliss, who perceive in their own hearts Him (God) who alone is the controller of all creatures, who is the one Lord of many inactive (in animate) objects, who makes one seed (of a thing) as manifold and who is present in the souls of all creatures.

नित्यो नित्यानां चेतनश्चेतनानां-

मेको बहूनां यो विदधाति कामान्‌ ।

तत्कारणं सांख्ययोगाधिगम्यं

ज्ञात्वा देवं मुच्यते सर्वपाशैः॥१३॥

13. He (God) is the Eternal among the eternals (-matter and individual sauls), the conscious among the conscious beings. Though He is one He fulfils the desires of the many. One is released from all fetters (of births and deaths) on realising Him, the Omnicient Effulgent Lord who is the cause of all and who is comprehensible (realisable) by sankhya (knowledge of spiritual philosophy) and yoga (concentration of mind on God).

न तत्र सूर्यो भाति न चन्द्रतारकं

नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भातमनुभाति सर्वं

तस्य भासा सर्वमिदं विभाति ॥१४॥

14. The sun does not illumine there, i.e., before God, nor

the moon. nor the stars and nor these lightenings How can

then fire illumine Him ? It is because He shines that every-

thing shines, it is by His light that all this shines.

एको हंसः भुवनस्यास्य मध्ये

स एवाग्निः सलिले सन्निविष्टः ।

तमेव विदित्वा ऽतिमृत्युमेति

नान्यः पन्था विद्यतेऽयनाय ॥१५॥

He, the Omniscient Lord, alone is the destroyer of sins and

ignorance and is stationed, (pervading) in this uniuerſe, i.e., in

earth, water etc. Knowing Him alone one can overcome death.

There is no other path for emancipation.

स विश्वकृद विश्वविदात्मयोनि-

र्झः कालकालो गुणी सर्वविद्यः ।

प्रधानक्षेत्रज्ञपतिर्ग णेशः

संसारमोक्षस्थितिबन्धहेतुः ॥१६॥

16. He is creator and knower of everything. He is His

own source or is self-existent, for He is unbon and All-perva-

ding. He is Omniscient, the destroyer of time, possessor of all

good qualities, the master of all sciences, the Lord of the

matter and the individul soul, and the controller of (and

SHVETASHVTAR UPANISHAD

above) the three gunas sattva, raja and tama by which one

does good or bad deeds), the cause of moksha (emancipation), and the existence and bondage of all beings of the

universe.

स तन्मयो ह्यमृत ईशस्स्थो

ज्ञः सर्वगो भुवनस्यास्य गोप्ता ।

य ईशेडस्य जगतो नित्यमेव

नान्यो हेतुर्विद्यत ईशानाय ॥१७॥

17. His form is His Ownself (- not made of, but entirely

separate and different from, matter). He is Immortal and the

Lord of the entire universe. He is Omniscient (All-knowing),

All-pervading, the Protector of this universe and the Eternal

Ruler of the universe. None else is known as powerful and

efficient enough to govern the universse eternally.

यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै ।

तं ह देवं श्रात्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥१८॥

निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् ।

अमृतस्य परं सेतुं दग्धेन्धनमिवानलम् ॥ १९॥

18-19. I, desirous of salvation, go for refuge to that Effulgent and Omniscient Supreme Spirit who is the illuminer of the

soul and intellect. who created Brama Rishi and revealed; and

imported knowledge of, the Vedas to him in the beginning of

the creation, who is without parts, free from motion (being

All-pervading). peaceful (tranquil), faultless, untainted, the

supreme bridge for reaching (attaining) immortahity (emancipation) and whose Iustre resembles smokeless fire that has

consumed its fuel.

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।

तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥२०॥

208

20. Only when men shall roll up the sky like a skin, shall there be an end of misery, without knowing the Omniscient Supreme Spirit. In other words, just as it is impossible to roll up the sky, so it is impossible to be free from miseries (and attain bliss) without knowing God.

तपःप्रभावाद् देवप्रसादाच्च

ब्रह्म ह श्वेताश्वतरोऽथ विद्धान् ।

श्रद्धयाश्रितः परमं पवित्रं

प्रोवाच सम्यगृषिसंसद्गृहीतं ॥२१॥

21. After acquiring knowledge of God in accordance with this upanishad, it is well known that the learned sage Shvetash-twara, by austerity and attainment of spiritual knowledge and by grace of the Omniscient Lord, sermonised Sanyasees (those who have renounced the world) the knowledge of God who is supreme, holy and well worshiped and resorted to by the Rishis (seers).

वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् ।

नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥२२॥

22. This highest mysticism (great secret knowledge) formerly expounded in Vedanta should not be taught to one who has no peace of mind, who is an unworthy son or an unworthy disciple.

यस्य देवे परा भक्तिः यंथा देवे तथा गुरौ ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥२३॥

23. These recondite spiritual truths (explained in this Upnishad) undoubtedly shine in the great soul whose devotion to God is supreme and likewise to the preceptor (teacher of such knowledge).