1. Shaiva Upanishads Trans Adyar 1

The Adyar Library Series—No. 85

General Editor :

G. SRINIVASA MURTI, B.A., B.L., M.B. & C.M., VAIDYARATNA

Director, Adyar Library

ŚAIVA UPANIṢADS

S'AIVA

UPANISADS

TRANSLATED

INTO

ENGLISH

(ON

THE

BASIS

OF

THE

COMMENTARY

OF

SRI

UPANIṢADBRAHMA

YOGIṆ

BY

T.

R.

SRINIVASA

AYYANGAR

AND

EDITED

BY

G.

SRINIVASA

MURTI

THE

ADYAR

LIBRARY

1953

Price : Rs. 9

Printed by D. V. Syamala Rau, at the Vasanta Press

The Theosophical Society, Adyar, Madras 20

PREFACE

The Sanātana Dharma, comprising the religious tradition and conduct in life of the Indo-Āryans, is based on the four Vedas, Ṛk, Yajus, Sāma and Atharva, the treasure-mines of knowledge, handed down to posterity from time immemorial by the ancient Ṛṣis. The Yajurveda is made up of two parts, S’ukla and Kṛṣṇa. To these Vedas are ascribed several branches (S’ākhas) and their number is as follows: Ṛgveda—21; Yajurveda—109; Sāmaveda—1000; Atharvaveda—50. These S’ākhās are said to contain one Upaniṣad each. The aggregate number of the Upaniṣads thus comes to 1180 of which only 108 are extant at the present day. In this Volume, we deal with those Upaniṣads which have a bearing on S’aivism and give a rendering of them in English, arranging them in the alphabetical order.

The translation closely follows the commentary of S’rī Upaniṣadbrahmayogin who is the only one so far known to have achieved the unique distinction of having written a commentary on all the one hundred and eight Upaniṣads. He has presented, in an extremely lucid manner, S’rī S’aṅkarācārya's commentary on the ten major Upaniṣads, which he seems to have closely followed. The advantage of following the interpretation of obscure passages by a single writer

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ŚAIVA UPANIṢADS

right through the entire field covered by the one hundred

and eight Upaniṣads, cannot be overestimated. While

an attempt has been made to give a verbatim et literatim

rendering of the Upaniṣads, which is indeed no

easy task, certain portions which do not bear on the

words of the text, but which are helpful in rendering the

meaning clear, are added in the light of the Commentary.

The introductory notes to the Upaniṣads are

enclosed within rectangular brackets.

According to ancient orthodox usage, certain

Mantras, known as Śānti-mantras, are recited both at

the commencement and the conclusion of the chanting

of the Upaniṣads, such Mantras varying in accordance

with the Veda to which the Upaniṣad belongs. The

Muktikopaniṣad (Chapter I) states as follows in regard

to this topic :

ऐतरेयकौषीतकिनादबिन्द्वात्मप्रबोधनिरवाणसुध्दलाक्ष्मालिकात्रिपुरासौभाग्य-

बह्नुवचानामृग्वेदगतानां दशसंख्याकानामुपनिषदां वाद्मे मनसीति शान्तिः ॥ १ ॥

ईशावास्यगृहदारण्यकजाबालहंससपरमहंससुबालमान्त्रिकनिरालम्बत्रिशि-

खीत्राब्राह्मणडल ब्राह्मणाद्वैततारकपैङ्गलमिश्नुतरीयातीताध्यात्मतारसारयाज्ञवल्क्य-

शाण्डिल्यानीमुक्तिकानां शुक्नयजुर्वेदगतानामेकोनविंशातिसंख्याकानामुपनिषदां पूर्ण-

मद इति शान्तिः ॥ २ ॥

कठवल्लीतैत्तिरीयकब्रह्मकैवल्यभ्येताश्वतरगर्भनारायणामृतबिन्द्वमृतनादका-

लाश्रुतद्गुरिकासर्वसारशुकरहस्यते जोबिन्दुध्यानबिन्दुन्रह्मविद्यायोगतत्त्वदक्षिणा-

मूर्तिस्कन्दशारीरकयोगशिखैकाक्षराक्षराव्यक्तधूतीकटहद्रह्यहृदययोगकुण्डलिनीप शब्रह्मप्रा-

णामिहोत्रवराहकल्पिसंतरणसरस्वतीरहस्यानां कृष्णयजुर्वेदगतानां द्वात्रिशत्संख्या-

कानामुपनिषदां सहनाववतुर्वति शान्तिः ॥ ३ ॥

PREFACE

कैनच्छान्दोग्यारणिमैत्रायणिमेंत्रेयी वज्रसूचिकायोगाचूडामणिवासुदेवमह -

तसंन्यासाव्यक्तकुण्डिकासावित्रुद्राक्षजाबालदर्शनजाबालीनां सामवेदगतानां

घोडशसंख्याकानामुपनिषदामप्यायान्त्वति शान्तिः: ॥ ४ ॥

प्रश्नमुण्डकमाण्डूक्यार्थवंशिरो डथर्वशिखाबृहज्जाबाल्नृसिंहतापिनीनारद -

परिव्राजकसीतांशारमहनारायणरामरहस्यरामता पिनीनारसिंहपिड्लयपरमहंसपरिवा -

जकान्तपूर्णासूर्यातमपाशुपतपरब्रह्मत्रिपुरातापिनीदेवีभावनाब्रह्मजाबाल्गणपति -

महावाक्यगोपालतापिनीकृष्णहयग्रीवदत्तात्रेयगरुडानामथर्ववेदगतानामेकत्रिंश -

तसंख्याकानामुपनिषदां भद्रं कर्णेभिरिति शान्तिः: ॥ ५ ॥

Translation

Aitareya, Kauṣitakī, Nādabindu, Ātmaprabodha, Nirvāṇa, Mudgala, Akṣamālikā, Tripurā, Saubhāgya and Bahvṛca—for these ten Upanisads belonging to the Ṛgveda, " Vāṅ me manasi etc." is the Sānti as shown below : (1).

वाङ् मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम्‌ । आविरावीं मे

एधि । वेदस्य म आणी स्थः । श्रुतं मे मा प्रहासीः । अननाधीतेभ्यः ।

महोरात्रान्संदधामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि ! तन्मामवतु । तद्वक्तारमवतु । अवतु माम्‌ । अवतु वक्तारमवतु वक्तारम्‌ ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Oṁ! may my speech rest on (accord with) my mind. May my mind rest on (accord with) my speech.

O Self-manifested Brahman, be thou revealed to me. Do ye (mind and speech) be efficient to lead me to the Veda. May not my Vedic Lore (the Veda learnt from my preceptor) forsake me. By that Vedic study I unite day and night. I shall speak the real (Ṛta).

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ŚAIVA UPANIṢADS

I shall speak the truth (Satya). May that protect me. May that protect him that taught me. Protect him that taught me. Oṃ! Peace, Peace, Peace.

Īśāvāsya; Bṛhadāraṇyaka, Jābāla, Haṃsa, Parama-haṃsa, Subāla, Māntrika, Nirālamba, Trisikhībrāh-maṇa, Maṇḍalabrāhmaṇa, Advayatāraka, Paiṅgala, Bhikṣu, Turīyātīta, Adhyātma, Tārasāra, Yājñavalkya, Śāṭyāyanī and Muktikā—for these nineteen Upaniṣads belonging to the Śukla Yajurveda, "Pūrṇamadah etc."

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Oṃ! whole is that, whole is this. From the whole, the whole cometh. Taking the whole from the whole, the whole itself remains. Oṃ! Peace, Peace, Peace.

Kaṭhavallī, Taittirīyaka, Brahma, Kaivalya, Śve-tāśvatara, Garbha, Nārāyaṇa, Amṛtabindu, Amṛta-nāda, Kālägnirudra, Kṣurikā, Sarvasāra, Śukarahasya, Tejobindu, Dhyānabindu, Brahmavidyā, Yogatattva, Dakṣiṇāmūrti, Skanda, Sārirāka, Yogasikhā, Ekākṣara, Akṣi, Avadhūta, Kaṭha, Rudrahrdaya, Yogakuṇḍalinī, Pañcabrahmā, Prāṇāgnihotra, Varāha, Kalisantaraṇa, Sarasvatīrahasya—for these thirty-two Upaniṣads be-longing to the Kṛṣṇa Yajurveda, "Saha nāvavatu etc."

सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि-नावधीतमस्तु । मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥

PREFACE

ix

Oṁ ! may He protect us both (pupil and teacher).

May He sustain us both. May we work together to

acquire strength (of wisdom). May our study lead to

illumination. (May mutual love prevail). Oṁ ! Peace, Peace, Peace.

Kena, Chāndogya, Āruṇi, Maitrāyaṇi, Maitreyī,

Vajrasūcikā, Yogacūḍāmaṇi, Vāsudeva, Mahat, Saṁ-

nyāsa, Avyakta, Kuṇḍikā, Sāvitrī, Rudrākṣajābāla,

Dars'ana and Jābāli—for these sixteen Upaniṣads

belonging to the Sāmaveda, “Āpyāyantu etc.” is the

S'ānti as shown below : (4).

आप्यायन्तु ममाङ्गानि वाक्प्राणश्र्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च

सर्वाणि । सर्वं ब्रह्मौपनिषदं । माहं ब्रह्म निराकुर्यां । मा मा ब्रह्म

निराकरोत् । अनिराकरणमस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते

मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

Oṁ ! may my limbs grow strong, speech, prāṇa,

eye, ear, and also my strength and all the senses. All

is the Brahman of the Upaniṣads. May I never deny

Brahman. May Brahman never deny me. May there

be non-denial. May non-denial be mine. May the

Dharmas propounded in the Upaniṣads be in me who

am devoted to the Ātman. Let them be in me. Oṁ !

Peace, Peace, Peace.

Pras'na, Muṇḍaka, Māṇḍūkya, Atharvas'iras, Athar-

vas'ikhā, Bṛhajjābāla, Ṇṛsimhatāpinī, Nāradaparivrā-

jaka, Sītā, S'arabha, Mahānārāyaṇa, Rāmarahasya,

ŚAIVA UPANIṢADS

Rāmatāpinī, Śāṇḍilya, Paramahaṁsaparivrājaka, Anna-pūrṇā, Sūrya, Ātma, Pāśupata, Parabrahma, Tripurā-tāpinī, Devī, Bhāvānā, Brahma, Gaṇapati, Mahāvākya, Gopālatāpinī, Kṛṣṇa, Hayagrīva, Dattātreya and Garuḍa for these thirty-one Upaniṣads, belonging to the Atharvaveda, "Bhadraṁ karṇebhiḥ etc." is the Śānti as shown below : (5).

भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः ।

स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिः । व्यशेम देवहितं यदायुः ।

स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः ।

स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिदधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Om! whatever is auspicious may we hear with our ears, O Devas. Whatever is auspicious may we, who are efficient in sacrifice, see with our eyes. With strong limbs and bodies may we, who propitiate you, live the Deva-ordained span of life. Welfare to us may Indra of waxing glory grant. Welfare to us may the omniscient Pūṣan grant. Welfare to us may Tārkṣya of unhampered flight grant. Welfare to us may Bṛhaspati grant. Om! Peace, Peace, Peace.

G. SRINIVASA MURTI

NOTE : The numbering of the sections in the translation agrees with the Adyar Library Edition of the Text with the commentary of Upaniṣadbrahmayogin.

CONTENTS

PAGE

1. Akṣamālikopaniṣad . . 1

2. Atharvaśikhopaniṣad . . 16

3. Atharvaśiropaniṣad . . 28

4. Kālāgnirudropaniṣad . . 54

5. Kaivalyopaniṣad . . 61

6. Gaṇapatyupanisad . . 76

7. Jābālyupaniṣad . . 86

8. Dakṣiṇāmūrtyupaniṣad . . 94

9. Pañcabrahmoupaniṣad . . 105

10. Bṛhajjābālopaniṣad . . 115

11. Bhasmajābālopaniṣad . . 165

12. Rudrahṛdayopaniṣad . . 193

13. Rudrākṣajābālopaniṣad . . 203

14. Śarabhōpaniṣad . . 215

15. Śvetāśvataropaniṣad . . 225

THE AKṢAMĀLIKOPANIṢAD

[This Upaniṣad, which is the sixty-seventh among

the 108 Upaniṣads and forms part of the Ṛgveda,

deals with the import of the fifty letters of the Samskṛt

alphabet in connection with an exposition relating to

the assemblage of the Rosary of Akṣa beads, its potency,

worship, and other particulars, all in the form of a

discourse between Prajāpati and Guha].

INVESTIGATION INTO THE QUALITY AND OTHER

CHARACTERISTICS OF THE ROSARY OF AKṢA BEADS

Then, with a view to devising the means whereby

people ignorant of the real character of the Ātman

could attain the same after the attenuation of the

obstacles standing in the way of their spiritual elevation

and the attainment of final beatitude, Prajāpati (the

four-faced creator), approaching Guha (Kumārasvāmī,

the six-faced son of Śiva), asked him thus : “O Lord,

this phenomenal world, which is apart from the

Brahman, has been the product of the ignorance of

the Ātman. The delusion relating to the existence of

things apart from the Ātman does not lead to the state

of negation, without the dawning of the knowledge

that what remains after the negation of all unreal

things is the peerless non-differentiated Brahman

alone. Owing to the impure character of their interior

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ŚAIVA UPANIṢADS

organs, knowledge of the real existence does not dawn all at once on the minds of ignorant folk. For the purification of the interior organs of such folk there should be the practice of Mantras, along with the steady application of the practitioner towards understanding their real import. An impure mind can never have within its range the innermost Ātman, non-differentiated from the Brahman, which is verily the real import of all Mantras. Should the practitioner desire to purify his mind by having recourse to the reciting of Mantras, with the help of a rosary of Akṣa beads, then, having specifically established the fifty letters of the (Samskṛt) Alphabet along with their significance in the fifty Akṣa beads of a rosary, and having purged himself of all his sins and stood face to face with the mantra which is non-different from Brahman, he may have to conform to the rules relating to the telling of the beads of the rosary. O Lord, please tell me the rules relating to the various kinds of rosary beads. Of what description should the rosary be? What are its varieties? How many threads should there be in it? What are the characteristics of the Alphabet that goes to complete the ritual to be performed? What is the presiding deity? What is the fruit to be attained?

DESCRIPTION ETC. OF THE ROSARY OF AKṢA BEADS

Welcoming these questions of Prajāpati, Guha replied: "A rosary should consist of fifty beads made

of coral, pearl, crystal, conch, silver, gold, sandal-

wood, Putrajīva fruits, lotus-seeds, Rudrākṣa beads,

and should be conceived of as being assembled along

with the embodiment of each of the fifty letters

beginning from “ A ” and ending with “ Kṣa ” and

their respective import. The threads stringing the beads

together are of three kinds : made of gold, silver and

copper. Piercing through the bores of the beads is

the gold thread. To the right side of each bead is

the silver thread. To the left side of each bead is the

copper thread. At the commencement of the chaplet

is the Mukha, the principal bead, forming the apex

of the rosary. At the tail-end is the tail-piece. One

should assemble the beads with as many intervals as

there are between “ A ” and “ Kṣa ”, so that the fifty

ordinary beads may correspond to the letters “ A ”

to “ Ha ” and the Mukha may correspond to “ Kṣa ”,

the extra letter, so as to permit of the rosary being

revolved round and round when telling the beads. (2)

CONCEPTION OF BRAHMĀ AND OTHERS IN THE

ROSARY OF AKṢA BEADS

The gold thread that runs right through the

interior of the beads should be conceived of as Brah-

mā. The silver circlet on the right side of the beads

should be conceived of as Śiva. The copper circlet

on the left side of the beads should be conceived of as

Viṣṇu. The Mukha (the principal bead), should be

conceived of as Sarasvatī. The tail-piece should be

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ŚAIVA UPANIṢADS

conceived of as the Gāyatrī. The bore-hole across

the beads should be conceived of as the Vidyā-Tattva.

The knot between one bead and another should be

conceived of as the Prakṛti (primordial originant of

the phenomenal world). The beads representing

the sixteen vowels should be conceived of as bright-white,

(because of the preponderance of Satva therein). The

beads representing the twenty-five consonants of the

first five groups (Gutturals, Palatals, Linguals, Dentals,

and Labials), should be conceived of as yellow (be-

cause of the mixed character of Satva and Tamas

preponderating in them). The beads representing the

other ten consonants should be conceived of as of

a red colour (because of the preponderance of Rajas

therein).

(3)

PURIFICATION AND OTHER RITUALS RELATING

TO THE ROSARY OF AKṢA BEADS

Then, after conceiving of the beads and other

components of the rosary as aforesaid, one should

purify the Rosary with the milk of the five kinds of

cows (Nandā and others), again with the five products

of the cow (viz., milk, butter-milk, butter, urine and

dung) and bathe it once again with the curd of the

five kinds of cows, and water mixed with sandal ; there-

after, he should wash it with a bunch of leaves dipped

in water, reciting the Praṇava, “ Om,” and then smear

it with a mixture of the eight fragrant pastes (derived

from Takkada, Usīra, sandal-wood, aloe-wood, refined

camphor, saffron, Valerian root and another fragrant

grass), place it on a sacred spot covered with Jāti

(Jasmin) flowers, worship it with wet grains of rice and

flowers, and conceive of the fifty-one letters commen-

cing from " A " and ending with " Kṣa " (which are

of the character of Mantras), in each one of the fifty

Akṣa beads of the Rosary, preparatory to fixing the

several letters in the several beads.

(4)

The Fixing of each One of Several Letters

with each One of the Several Mantras

" Om! O Am̐kāra, Mrtyuṃjaya, the conqueror of

death, that pervadest the entire universe as Viṣṇu and

the entire world of articulate sounds, giving them their

various forms and forming the seed as it were, out of

which spring forth the fifty-one letters each of which

is a separate Mantra, with a special significance, do

thou stand firmly established in the first bead (that is

immediately to the south of the Śikhāmaṇi, Mukha-

bead)." Saying so, the votary should invoke the letter

" A " in the first bead and likewise continue further,

reciting the following Mantras one after the other,

invoking the other letters in the manner indicated.

" Om! O Āṃkāra (letter Ā) of the character of the

power of attraction, that art immanent in all pheno-

menal existence, do thou stand firmly established

in the second bead." " Om! O Im̐kāra (letter I),

that bestowest nourishment, that inducest impertur-

bability, do thou stand firmly established in the third

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śAÏVA ÛPANIṢÁDṢ

bead. " Om! O Ïṃkāra (letter Ī), that inducest the

gift of graceful diction and that art flawless, do thou

stand firmly established in the fourth bead." " Om! O

Uṃkāra (letter U), that bestowest all kinds of strength

and that art possessed of great excellence, do thou stand

firmly established in the fifth bead." " Om! O Uṃkāra

(letter Ū), that causest extirpation of evil spirits, that art

irresistible even with great difficulty, do thou stand firmly

established in the sixth bead." " Om! O Ṛṃkāra (letter

Ṛ), that causest deep emotion and that art mobile, do

thou stand firmly established in the seventh bead." " Om!

O Ṛṃkāra (letter Ṝ) that causest complete fascination

and that art brilliantly lustrous, do thou stand firmly es-

tablished in the eighth bead." " Om! Ḷṃkāra (letter Ḷ),

that causest contempt to spring up and that devastatest

all things (apart from the Brahman), do thou stand

firmly established in the ninth bead." " Om! O ḹṃkāra

(letter ḹ), that causest fascination to spring up, do

thou stand firmly established in the tenth bead." " Om!

O Emkāra (letter E), that attractest all, that art of

the character of pure existence, do thou stand firmly

established in the eleventh bead." " Om! O Aiṃkāra

(letter Ai), that art purely rhythmic, that attractest

all Jīvas, do thou stand firmly established in the

twelfth bead." " Om! O Omkāra (letter O), that art

made up of all articulate speech in its entirety, that

art ever. pure, do thou stand firmly established in the

thirteenth bead." " Om! O Auṃkāra (letter Au), that

art made up of all speech, that causest attraction and

that art tranquillized, do thou stand firmly established

in the fourteenth bead". "Oṃ! O Aṃkāra (letter Aṃ),

that art the subjugator of elephants and the like and

that fascinatest, do thou stand firmly established in the

fifteenth bead". "Oṃ! O Aḥkāra (letter Aḥ) that

causest the destruction of death, that art fierce, do thou

stand firmly established in the sixteenth bead". "Oṃ!

O Kaṃkāra (letter Ka), that art the antidote against all

poison, and that bestowest auspiciousness, do thou stand

firmly established in the seventeenth bead." "Oṃ! O

Khaṃkāra (letter Kha), that causest all emotion and

that pervadest everywhere, do thou stand firmly estab-

lished in the eighteenth bead." "Oṃ! O Gaṃkāra (letter

Ga), that causest the abatement of all obstacles, that ex-

cellest what is great, do thou stand firmly established in

the nineteenth bead." "Oṃ! O Ghaṃkāra (letter Gha),

that bestowest prosperity and that causest firmness, dō

thou stand firmly established in the twentieth bead."

"Oṃ! O Ṇaṃkāra (letter Ṇa), that art the antidote

against all' poisons and that art terrible, do thou stand

firmly established in the twenty-first bead." "Oṃ!

O Caṃkāra (letter Ca), that destroyest all Abhicāra,

(magical spells) and art fierce, do thou stand firmly

established in the twenty-second bead." "Oṃ! O Chaṃ-

kāra (letter Cha), that destroyest all evil spirits, and that

art of a terrific aspect, do thou stand firmly established

in the twenty-third bead." "Oṃ! O Jaṃkāra (letter Ja),

that destroyest Krtyā and the like agencies of the black

art and that art irrepressible, do thou stand firmly estab-

lished in the twenty-fourth bead." "Oṃ! O Jhaṃ-

kāra (letter Jha), that destroyest all evil spirits, do

8

śAIVA UPANIṢADŚ

thou stand firmly established in the twenty-fifth bead.

"Oṁ ! O Nam̐kāra (letter Na), that art the tormentor of death, do thou stand firmly established in the twenty-sixth bead."

"Oṁ ! O Ṭam̐kāra (letter Ṭa), that curest all diseases, that art happy, do thou stand firmly established in the twenty-seventh bead."

"Oṁ ! O Ṭham̐kāra (letter Ṭha), that art of the form of the Moon, do thou stand firmly established in the twenty-eighth bead."

"Oṁ ! O Ḍam̐kāra (letter Ḍa) that art of the character of Garuḍa, that art the extirpator of venom and that art of an auspicious aspect, do thou stand firmly established in the twenty-ninth bead."

"Oṁ ! O Ḍham̐kāra (letter Ḍha), that bestowest all kinds of wealth, that art of an auspicious character, do thou stand firmly established in the thirtieth bead."

"Oṁ ! O Nam̐kāra (letter Na), that bestowest all accomplishments, that causest attraction, do thou stand firmly established in the thirty-first bead."

"Oṁ ! O Tam̐kāra (letter Ta), that bestowest prosperity arising out of wealth, plenty of grain and the like, that art ever manifest with a graceful countenance, do thou stand firmly established in the thirty-second bead."

"Oṁ ! O Tham̐kāra (letter Tha) that causest the attainment of righteous conduct, that art flawless, do thou stand firmly established as the thirty-third bead."

"Oṁ ! O Dam̐kāra (letter Da), that causest nourishment in an increased measure, that art friendly in appearance, do thou stand firmly established in the thirty-fourth bead."

"Oṁ ! O Dham̐kāra (letter Dha), that eradicatest fever of a dangerous type, that art

THE AKSAMĀLIKOPANIṢAD

9

abundant, do thou stand firmly established in the thirty-fifth bead.

"Oṃ! O Naṃkāra (letter Na), that bestowest enjoyment as well as liberation, that art tranquillized, do thou stand firmly established in the thirty-sixth bead."

"Oṃ! O Paṃkāra (letter Pa), that destroyest poison and obstacles, that art amiable, do thou stand firmly established in the thirty-seventh bead."

"Oṃ! O Phaṃkāra (letter Pha), that bestowest psychic powers such as attenuation at will and the like and that art of the form of radiance, do thou stand firmly estalished in the thirty-eighth bead."

"Oṃ! O Baṃkāra (letter Ba), that removest all defects, that art of an auspicious appearance, do thou stand firmly established in the thirty-ninth bead."

"Oṃ! O Bhaṃkāra (letter Bha), that causest the abatement of evil spirits, that art of a fear-striking aspect, do thou stand firmly established in the fortieth bead."

"Oṃ! O Maṃkāra (letter Ma), that causest delusion unto mine enemies, do thou stand firmly established in the forty-first bead."

"Oṃ! O Yaṃkāra (letter Ya), that pervadest everywhere, that art hallowed, do thou stand firmly established in the forty-second bead."

"Oṃ! O Raṃkāra (letter Ra), that art scorching like fire, that art changeful, do thou stand firmly established in the forty-third bead."

"Oṃ! O Laṃkāra (letter La), that bearest the Universe on thy back, that art radiant, do thou stand firmly established in the forty-fourth bead."

"Oṃ! O Vaṃkāra, (letter Va), that nourishest all things, that art flawless, do thou stand firmly established in the forty-fifth

10

ŚAIVA UPANIṢADS

bead. "Oṁ! O Śaṁkāra (letter Ś'a), that bestowest

all kinds of fruits, that art hallowed, do thou stand

firmly established in the forty-sixth bead." "Oṁ! O

Ṣaṁkāra (letter Ṣa), that bestowest Dharma (righteous

conduct), Artha (wealth), and Kāma (gratification of

desires), that art as white as crystal, do thou stand

firmly established in the forty-seventh bead." "Oṁ!

O Saṁkāra (letter Sa), that art the prime cause of

all, that comprisest all the classes of letters, do thou

stand firmly established in the forty-eighth bead."

"Oṁ! O Haṁkāra (letter Ha), that art made up of all

articulate speech, that art flawless, do thou stand

firmly established in the forty-ninth bead." "Oṁ! O

Ḷaṁkāra (letter Ḷa), that bestowest all power, that art

the chief, do thou stand firmly established in the fiftieth

bead." "Oṁ! O Kṣaṁkāra (letter Kṣa), that remindest

one of the identity subsisting between the Para (the

non-differentiated Brahman) and the Apara (the quali-

fied Brahman), that art of the form of transcendent

radiance, do thou stand firmly established in the

Śikhāmaṇi, the Mukha of the Rosary.

(5)

THE RECITING, AS JAPA, OF THE MANTRAS INVOKING

THE PRESENCE OF THE GODS AND THE

MANTRAVIDYĀ-TATTVAS

Then said he (Guha): "After touching the

Rosary of Akṣa beads, wherein the fifty mystic Akṣaras

have thus been invoked, after purification and other rites,

the votary should utter as Japa the following Mantras :

"Whichever radiant powers abide pervading the Earth entirely, salutation unto them. May those powers accept as their permanent abode this Rosary of Akṣa beads, which is full of sentience, for its glorification for ever, ever favourably disposed towards their votaries. Also for its special glorification, may the Pitṛs that have been tasted by the funeral fire, likewise accept this as their permanent abode." Then said he: "Whichever radiant powers abide pervading the entire mid-ethereal regions, salutation unto them. May those powers accept as their permanent abode this Rosary of Akṣa beads, which is full of sentience, for its glorification for ever, ever favourably disposed towards their votaries. Also for its special glorification, may the Pitṛs, that have been tasted by the funeral fire, likewise accept this as their permanent abode." Then said he: "Whichever radiant powers abide, pervading the entire celestial regions, salutation unto them. May those powers accept as their permanent abode this Rosary of Akṣa beads, which is full of sentience, for its glorification for ever, ever favourably disposed towards their votaries. Also for its special glorification, may the Pitṛs, that have been tasted by the funeral fire, likewise accept this as their permanent abode." Then said he: "Unto the seven crores of Mahāmantras that are existent in this world, as also the sixty-four Vidyās (mystic lore), unto them salutation, unto them salutation. "Oṃ"! May the powers of the Mantras and the Vidyās become firmly established in this Rosary of Akṣa beads." Then

12

ŚAIVA UPANIṢADS

said he: "Unto Brahmā, Viṣṇu, and Rudra, that are possessed of the three attributes (viz., Mobility, Rhythm, and Inertia), unto them along with their attributes, "Oṃ!", salutation. May their virility become firmly established in this Rosary of Akṣa beads." Then said he: "O ye that constitute the ninety-six different Tattvas of the Sāṃkhyas, unto you salutation. May ye ever abide in this Rosary of Akṣa beads like so many celestial Kāmadhenus, granting as your boon the gratification of their heart's desires, unto all practitioners of Mantras having recourse to them with the aid of this Rosary." Then said he: "Whoever are Śaivas, Śāktas or Vaiṣṇavas, unto them salutation in hundreds of thousands, salutation. May these high-souled votaries accept my salutation and bestow their benediction." Then said he: "Whichever powers there are that derive their sustenance from death of the form of the delusion overpowering the Jīva, that is by nature immortal but becomes subject to death through such delusion and ignorance of his own real character, salutation unto those powers, with a view to bringing about the warding off of their benumbing influence, salutation. May they be benevolently disposed towards this Rosary of Akṣa beads, on account of this salutation of mine." (6-13)

CONCEPTION OF ALL-EMBRACING NATURE IN THE AKṢA ROSARY

Having once again conceived in the Rosary its all-embracing nature, lifting up the same after such

preliminary conception and commencing the telling of

the beads, after offering appropriate oblations to the

Rosary, the practitioner should touch the beads of the

Rosary, one hundred and eight times, covering the fifty,

representing the letters from “ A ” to “ La ”, twice over,

then the eight Vargas, A, Ka, Ca, Ṭa, Ṭa, Pa, Ya,

and Śa groups, collectively once, Kṣa being treated

separately.

(14)

In Praise of the Rosary of Akṣa Beads

Then raising again the Rosary of Akṣa beads from

its seat of flowers, after making circumambulation,

the practitioner should worship it with the following

Mantras: “ Oṃ! salutation unto thee, O potent Rosary

of Akṣa beads, quickened with the Mantras of the

fifty letters of the (Samskṛt) alphabet, O causer of

firmness of all without exception;” Oṃ! salutation unto

thee, O potent Rosary of Akṣa beads, quickened with

the fifty letters of the alphabet, O driver of evil

spirits; Oṃ! salutation unto thee, O potent Rosary

of Akṣa beads, quickened with the fifty letters of

the alphabet, O dealer of death unto the delusion

relating to the existence of the Universe which

is apart from the Brahman, that assumest the form

of the knowledge of the Brahman, that conquers

death of the form of the delusion relating to the

existence of things apart from the Brahman, O thou

that promptest all, that vouchsafest protection unto all

the worlds through thy omnipotence, that sustainest

14

ŚAIVA UPANIṢADS

all the worlds, that createst all things, that causest the prevalence of the day through the rising of the Sun, that causest the prevalence of the night through the rising of the moon and the stars, that causest the multitudinous streams to flow along their wonted course, that renderest travel from place to place safe, that causest travel from continent to continent, nay from one world to another safe, thou flashest always in the form of the innermost sentience, thou dwellest in the hearts of all. Salutation unto thee of the form of Sarasvatī, the goddess of speech, in the aspect of the Parā, with her seat in the Mūlādhāra. Salutation unto thee, of the aspect of the Paśyantī, with her seat in the navel. Salutation unto thee, of the aspect of the Madhyamā, with her seat in the heart. Salutation unto thee, of the aspect of the Vaikharī, with her seat in the throat, wherefrom all articulate speech emanates. O thou that art of the character of all the Tattvas (eternal principles) that art of the character of all the Vidyās (mystic lore), that art of the character of all the powers, such as desire, knowledge and sentient action, that art of the character of all the Devas (Brahmā and others), that art adored by the sage Vasiṣṭha, that art served by the sage Viśvāmitra, salutation unto thee, salutation unto thee."

(15)

Fruit Derived from the Vidyā

He who studies this Upaniṣad early in the morning, expiates the sins committed overnight. He

who studies it at sun-set, expiates the sins committed in the course of the day. By applying himself to it both in the morning and the evening, the sinner becomes a sinless man. The Mantra recited as Japa with the aid of the Rosary of Akṣa beads, in the aforesaid manner, becomes efficacious at once. So says the Lord Guha unto Prajāpati. Thus the Upaniṣad.

(16)

THE ATHARVAS'IKHOPANIṢAD

[This Upaniṣad, which is the twenty-third among the 108 Upaniṣads and forms part of the Atharvaveda, gives an exposition of the foremost Dhyānamantra (employed as a prayer-formula), viz., the Praṇava and its four quarters, the Tāraka character of the Turyomkāra, its characteristics, its identity with the Brahman and its sole objective, viz., meditating on Śiva, all in the form of a discourse between Atharvan and his disciples, Pippalāda and others].

KHAṆḌA I

Seeking to Know the Foremost Dhyāna Mantra Employed

Then, after the purification of the mind through the employment of the means prescribed for the pur-pose, the sage Aṅgiras, the son of Pippalāda, and the sage Sanatkumāra spoke to the reputed sage Atharvan thus : “ O Lord, which is the form of Dhyāna (meditation) that came to be first of all employed by seekers after liberation ? Unto which object of meditation should Dhyāna (meditation) be projected by such seekers ? Of what form should that meditation be ? Who is the person that should meditate ? Who is to be meditated upon ?

(1)

THE ATHARVAŚIKHOPANIṢAD

17

Meditation through the Praṇava of

Four Quarters

Sage Atharvan replied unto them thus : " The

form of Dhyāna (meditation), that ever came to mani-

fest itself foremost of all, as the first word indicative

of the Brahman through the desire of Īśvara, for the

regeneration of all seekers, is this syllable, " Om".

Meditation on the Īśvara that is the import of the

Praṇava should be resorted to by seekers after libera-

tion. This syllable of the above character is the Para

(or the Apara) Brahman, which forms its import;

" The Oṃkāra is the Para as well as the Apara

Brahman ", as the Śruti says. Its four feet (quarters)

are as it were the four Vedas. This four-quartered

syllable is the Para (or the Apara) Brahman. (2)

The Real Form of the Four Mātrās

The first Mātrā of this Praṇava is the earth, the

syllable " A ", which is the Ṛgveda, through the Ṛks,

constituting Veda ; has Brahman as its presiding deity

and the eight Vasus as its subsidiary deities ; the Gāyat-

rī as its metre, and the Gārhapatya as its fire. The

second Mātrā is the mid-ethereal region, the syllable

" U ", which is the Yajurveda, through its Yajus

(formulæ) ; has Viṣṇu as its presiding deity and the

eleven Rudras as its subsidiary deities ; the Triṣṭubh

as its metre and the Dakṣiṇa as its fire. The third

Mātrā is the celestial region, the syllable " M ", which

is the Sāmaveda, through its Sāmans; has Rudra as its

presiding deity and the twelve Ādityas as its subsidiary

deities; the Jagatī as its metre, and the Āhavanīya as

its fire. : What stands at the end of this Pranava is the

fourth part, is the Ardhamātrā (half-syllable) which is

the lunar region, the Turīya Omkāra; is the Atharva-

veda, through the groups of Atharvana mantras; has

the Samvartakāgni (diluvian fire), as its presiding deity

and the seven Maruts as its subsidiary deities ; the Virāṭ

as its metre and the Ekarsi as its fire; and is reputed

as the Bhāsavatī (the radiant one) in all the systems

of Vedānta.

(3-6)

The Real Form of the MĀTRĀS

in Regard to Colour, Deity and the Like

The first Mātrā, of the form of the syllable

"A", is of a colour which is a mixture of red and

yellow; and has the great Brahman as its presiding

deity. The second Mātrā, of the form of the syllable

"U", is of a colour which is a mixture of the sheen

of lightning and Kṛṣṇa (blackish blue); and has Viṣṇu

(the all-pervading one), as its presiding deity. The third

Mātrā, of the form of the syllable "M", is, owing

to its proximity to the half-syllable and the syllable

"U", indicative of prosperity and adversity res-

pectively, is of a white colour; and has Rudra as its

presiding deity, as Īs'vara is subject to the Upādhi

(distinctive attribute) of the bright-white colour. Whāt

Mātrā stands as the fourth at the end, assuming the

form of the Ardhamātrā (half-syllable), is of the colour of the sheen of lightning and of all colours (it being the prime cause of all colours), and has the Puruṣa, that fills up, through his Turya-form, all Mātrās (standards of measure), nay the entire phenomenal world which forms the basis of all standards of measure as its presiding deity.

(7)

The Real Form of the Differentiated Praṇava

This reputed Oṃkāra is verily made up of the four syllables, “ A ”, “ U ”, “ M ” and the half-syllable, has four quarters of four subdivisions each, the Viśva, the Virāṭ, the Oṭṛ and the Turīya (each of them subdivided into the Viśva-Viśva, the Viśva-Virāṭ, the Viśva-Oṭṛ and the Viśva-Turīya, the Virāṭ-Viśva, the Virāṭ-Virāṭ, the Virāṭ-Oṭṛ and the Virāṭ-Turīya and so on), has four crests made up of the Viśva-Turya, Virāṭ-Turya, the Oṭṛ-Turya and the Turya-Turya, is made up of four times four Mātrās (units of Time-measure) and is composed of four modulations, the gross, the Hrasva (short, which is subtler than the first part), the Dīrgha (long, which is subtler than the second) and the Pluta (the protated), the subtlest of them all.

(8)

Fruit of Meditation on the Differentiated Praṇava

“ Om ”, “ Om ”, “ Om ”—having thus pronounced the Praṇava in three gradations (each succeeding one

20

ŚAIVA UPANIṢADS

being subtler than the preceding ones), the fourth is

the tranquillized Ātman (the Turya, it being accom-

plished only on the abatement of everything apart

from itself). Thus, by having recourse to the application

of the Pluta (prolated) intonation of the Praṇava

(i.e., by closely rivetting one's attention on to the

radiance that manifests itself through the resonance of

the topmost part of the Praṇava) in the attitude, " All

is Om", the radiance of the Ātman perpetually mani-

fests itself devoid of the veil that enshrouded it. / (9)

The Fourfold Division of the

Praṇava into the Gross and other Kinds

That which elevates the pronouncer, by moving

from the Mūlādhāra upwards on to the Brahma randhra,

even on its being pronounced once (in the Pluta-Svara

with the prolated intonation), is the Praṇava, " Om".

That which causes all the Prāṇas (vitality principles) to

melt away absolutely (Pralīyate), is the Pralaya (known

as the Praṇava), it being the cause of the absolute abate-

ment in the chief Prāṇa of the other subsidiary Prāṇas

(vitality factors). That which causes all the Prāṇas

(vitality principles) to prostrate themselves before and

get merged in the Paramātman, so as to attain identity

with him, is for that reason known as the Praṇava.

The one substance which is predicated by the term

" All ", that is the source wherefrom all the gods and

all the Vedas took their origin and wherein they

attain final repose, which is firmly established in the

four-fold state, is of the character of the Praṇava. [The

gross part of the Praṇava is the Oṃkāra; its subtle

part, is the Pralaya; its causal part is the still subtler

Praṇava and its Turīya (fourth part) is the Brahman,

wherein all things apart from itself stand fully tran-

quillized. There remains nothing whatsoever apart

from the Brahman, either of the character of the

Abhidhāna (term) or the Abhidheya (what it predi-

cates)].

(10

KHAṆḌA II

THE TĀRAKA CHARACTER OF TURĪYOMKĀRA

The Gods connoted by the Praṇava (from the

Viśva-Viśva on to the Avikalpānujñaikarasa, as well

as the Vedas containing their names), have curiously

enough construed the purpose of the Turīyomkāra

in this manner: that which helps in crossing is the

Tāra (a boat): as the Turīyomkāra helps in sur-

mounting all the sorrows and fears of worldly existence,

which recur through several series of births and deaths

in succession, hence that is the Tāra. [The Praṇava

that indicates the Brahman is not the boat, but is

verily the other shore reached after crossing the ocean

of worldly existence.]

THE TURĪYOMKĀRA OF THE CHARACTER OF VIṢṆU

For the reason that all the gods (the Viśva-Viśva

on to the Avikalpānujñaikarasa) enter the Turīyomkāra,

to be entirely absorbed therein, that Turyomkāra is

the character of Viṣṇu (the all-pervading one).

(2.

22

S'AIVA UPANIṢADS

ITS BEING OF THE CHARACTER OF THE BRAHMAN

For the reason that it causes all things apart from it to expand, by grasping them into its super-abundance, it is the Brahman.

(3)

ITS BEING SELF-MANIFEST IN CHARACTER

For the reason that, remaining sequestered from all percepts, internal and external, that have to be perceived through the functioning of the mind or experienced through the organs of perception and action, which are at best conjectures, as their very existence is problematical till the Turīyoṃkāra reveals them, the Turīyoṃkāra reveals them all, even as a light will disclose all things apart from itself placed in the darkness, which are but matters of conjecture till revealed, it is the self-manifest luminary that reveals all things apart from itself in their real character.

(4)

ITS BEING OF THE CHARACTER OF MAHĀDEVA

For the reason that it reveals itself by shining distinctively from within in the interior of the body of things of the phenomenal world apart from it, revealed by it as they fall within its range often and often, as if to indicate, "I, the absolute existence, the Oṃkāra, am here within," very much like the flash of lightning that reveals itself often and often from within the cloud which it reveals, by bursting through it, for the reason that it.

THE ATHARVAS'IKHOPANIṢAD

23

bursts through what is in front of it, concealing it from

view (viz., the Māyā that enshrouds it) and pervades

all the worlds as well as the infinite crores of macro-

cosms that are within its range in the character of ab-

solute existence (Sat), sentience (Cit) and bliss (Ānanda),

and causes them to pervade in the form of the Viś'va,

the Virāj, the Otr and the like, very much like the flash

of lightning bursting through the obstruction of the

cloud in front of it and pervading the region within

its exclusive range, because of such pervasion, the

Turīyoṃkāra becomes the all-pervasive Mahādeva (the

Brahman). This is the final conclusion arrived at by

the gods and the Vedas.

KHAṆḌA III

EXPLANATION OF THE TURĪYOMKĀRA

The first Mātrā of this Oṃkāra, known as the

syllable " A ", is the Jāgarita (state of waking), experi-

encing the gross forms of the quintuplicated great

elements. The second Mātrā, known as the syllable

" U," is the Svapna (state of dreaming), through ex-

periencing the subtle forms of the non-quintuplicated

great elements, based on the impressions left by the

experience of the quintuplicated elements during the

waking state. The third Mātrā, known as the syllable

" M," is the Suṣupti (state of sleeping), wherein the

experiences of the gross and subtle elements in their

quintuplicated and non-quintuplicated states, individ-

ually and collectively are in their potential state, lying

24

S'AIVA UPANIṢADS

in a dormant condition. The fourth Mātrā, known as

the Ardhamātrā, is the Turīya state which reveals the

presence or absence of the experiences of the waking,

dreaming and sleeping states.

(1)

The Path of the Realization of the Turya

Alone is Capable of Bringing on

Successful Accomplishment

Should each of the Mātrās of the Praṇava, divided

into its component syllables, “ A ” and others, dissolve

into each other, the earlier grosser ones merging

into the next succeeding subtler ones, in order that

the practitioner intent on achieving the attainment of

the state of the Turya-Turya will successfully achieve

his end, by establishing the identity, through dissolu-

tion, of the subdivisions of all the four quarters of the

Praṇava, commencing from the gross Viśva-subdivision

of the Viśva-quarter and ending with the subtlest

Avikalpānujñāikarasa, in fifteen successive stages and

simultaneously with the dawning of the knowledge

thereof, having become the self-luminous one, he be-

comes the Brahman alone. This path of attaining

the knowledge of the truth that the Turya-Turya is

the peerless Brahman alone leads to victory. For this

reason, this path of attaining the Turya-Turya, stand-

ing apart from all wrong paths, is resorted to for

meditation on the Turya-Turya, and accomplishment

of Nirvikalpa Samādhi. The Brahman alone remains

as the Turya-Turya, for the reason that the attainment

of the Turya-Turya is successfully accomplished only

through the withdrawal from their functioning of all

the organs, external and internal, and stabilising what

should be meditated upon and firmly held with the

one-pointed mind to the exclusion of every thing apart

from it, that is the Brahman alone.

Means to be Adopted for the Realisation

of the Turya

After completely dissolving all the organs in that

Turya which is the reputed Brahman, and meditating

on the Brahman which is the residual substratum of

such dissolution in the attitude, "I am the Brahman,"

in virtue of the potency of such meditation, the practi-

tioner becomes Viṣṇu, the Pradhāna-Puruṣa, the fore-

most among the Puruṣas. Or by completely dissolv-

ing the Prāṇa along with the organs of perception and

action in the mind, and remaining with the mind alone

as the residuum, he whose mind gets confirmed in the

aspect of the Brahman, that practitioner who meditates

on the Brahman alone in the aforesaid manner, be-

comes Rudra. Or after thoroughly dissolving all the

organs aforesaid, that seek release from functioning,

along with the Prāṇa, in the mind and dissolving such

mind thoroughly in the culminating portion of the

Nāda, the resonance of the Pranava, that is the

Brahman, non-differentiated from the Paramātman, the

Īśvara that is the Brahman should be meditated upon

by the practitioner intensely, with a view to his being

26

S'AIVA UPANIṢADS

firmly estabilished in the Ātman alone. Hence should

he meditate on the Īs'āna as his own Ātman.

(3)

S'IVA ALONE ELIGIBLE TO BE MEDITATED UPON

For the reason that Brahmā, Viṣṇu, Rudra, and

Indra (the creator, the sustainer, the destroyer and

the foremost leader of all the gods respectively), bring

into being all this phenomenal world, as also all the

organs of perception and action, the mind of volitions,

the intellect, the thinking mind and individuality,

constituting the inner sense, along with the five great

elements, the prime cause of all this is the Brahman

known as Īs'vara. Apart from this Īs'vara, neither the

great elements, nor the organs aforesaid, nor the Guṇas,

Satva (Rhythm), Rajas (Mobility) and Tamas (Inertia),

constitute the cause. The Parames'vara, the prime

cause of all causes, is the Dhyātā (meditator) who

meditates in the attitude, "There is not even a speck

apart from me," himself becoming worthy of being

meditated upon, becomes the efficient cause and con-

troller of ether and other elements and their variants

that are mutually causes and effects in the discharge of

their allotted duties. The Parames'vara that is worthy

of being meditated upon, is the Sarves'vara, possessed

of all powers such as Omniscience, Omnipotence, Omni-

ficence, Universal Immanence and the like, S'ambhū

(the source of all well-being), the Paramātman who

prevails always; should any man stabilize this change-

less Ātman in the ether of the middle of his heart, be

it for a little more or less than the duration of a second,

through meditation, and become entirely absorbed in

Him, the highest fruit thereof will be the attainment, by

the meditator, of the state of the Paramātman, while its

intermediate fruit will be the attainment of the religious

merit of performing the one hundred and seventy-four

Kratus (sacrifices) which he will surely attain. The

entire path of the Oṃkāra will be realized by him.

He who knows the Oṃkāra in this manner will attain

the fruits resulting from all kinds of meditation, from

resorting to Yoga and Jñāna. The knower of the

Oṃkāra in this manner becomes the transcendent Īśa

or Śiva who alone is exclusively worthy of being

meditated upon, and also becomes one who brings

about the well-being of all his devotees. Hence one

should give up all things apart from the Brahman

that is propless, and devote himself entirely unto the

attainment of the Brahman.

(4)

FRUIT OF THE STUDY OF THIS UPANIṢAD

The Atharvaśikhā here comes to a close. The

twice-born one, on studying this Upaniṣad along

with its import, is released, through its potency, from

any more residence in the mother's womb, becomes a

Jīvanmukta at first, and thereafter a Videha-mukta.

Thus. "Om !" The Brahman is Supreme Truth. Thus

the Upaniṣad.

(5)

THE ATHARVAS'IROPANIṢAD

[This Upaniṣad, which is the twenty-second among

the 108 Upaniṣads and forms part of the Atharvaveda,

is in the form of a discourse between Rudra and the

gods, relating to the attainment of the state of the

Parabrahman, and gives an exposition of the non-dual,

eternal and all-embracing character of Rudra, the

hymns of the gods in praise of him, the import of the

terms of the prayer evidencing his greatness, the great

Pāśupata-vow and the attainment of identity with the

Rudra-paramātman, winding up with a prayer address-

ed to Parames'vara, seeking affluence, sustenance and

a mind ever leaning towards the Brahman, the right

kind of knowledge requisite therefor and the attainment

of Kaivalya of the incorporeal type].

ENQUIRY OF THE KNOWLEDGE OF THE REAL

FORM OF RUDRA SOUGHT BY THE GODS

The Devas (the gods), once upon a time, went to

Mahākailāsa in Svargaloka, whose praises are fit to be

sung even by celestial beings. Having reached it, the

Devas asked Rudra, who drives away the disease of the

delusion relating to the existence of things apart from

the Brahman, thus : "Pray who art thou"?

THE ATHARVAS'IROPANIṢAD

29

Expounding the Transcendent Oneness

of Rudra

Being questioned thus, he replied unto them thus:

"I am the one absolute existence, the innermost Ātman that is the basis of the apprehension "I" and the like. I was in existence long before the creation, even prior to beginningless time. I am at present in existence. I shall continue to exist ever more, in the future also. Nought else exists at any time apart from me, the Parames'vara."

The Character of Rudra as Immanent in All

Having said so, he (Rudra, with his real form unshrouded), from being the Īs'vara holding sway over all beings from the interior, entered the state of immanence as the all-witness, bearing passive testimony to all things apart from the Brahman and completely penetrated the interior of all the cardinal points by pervading them all in his capacity as the Antaryāmin of all things. He of the aforesaid character am I, the eternal and the transient in the character of the prop of all, that is itself without a prop ; I am the Brahman and I am the Abraham (the prime cause and the myriads of its effects) ; I am also the Ātman and the Anātman ; I am the one inclining towards the east and towards the west ; I am the one inclining towards the south and towards the north ; inclining downwards and upwards, towards the four principal quarters and

towards the four intermediate quarters am I; I am the male, the non-male and the female by sex; I am the three sources of energy, the Gāyatrī, the Sāvitrī, and the Sarasvatī; I am the three Vedic metres, the Tr̥ṣṭubh, the Jagatī and the Anuṣṭubh; I am the Chandas (sacred Metre); I am the three sacred fires, the Gārhapatya, the Dakṣināgni and the Āhavanīya;

I am the truth of the absolute existence; I am the cow, a progeny of the celestial Kāmadhenu; I am Gaurī, the daughter of the Mountain; I am the oldest in point of age; I am the most excellent in point of quality; I am the most exalted in point of knowledge;

I am the waters, and I am fire (representative examples of the five great elements); I am the R̥k, the Yajus, the Sāman, and the Atharvāngiras, the four Vedas; I am the imperishable prime cause; I am the perishable;

I should be well-guarded from falling into the hands of the enemy of the Brahmanvidyā; I should be well-protected even from a friend by being preserved as a profound secret; I am the forest; I am the sacred place of pilgrimage; I am the sacred streams and shrines;

I am the top, the middle and the root of all things; I am all that is established and not established in the interior and exterior, in the front and in all the ten directions, the eight cardinal points, as well as what is above and below;

I am the exact prototype of all these, the radiance of my form embracing all of them; I, that am the all-embracing radiance, am alone the one absolute existence: O ye gods, do all of you know me alone as the all.

(4)

THE ATHARVAS'IROPANISAD

31

Fruit of the Knowledge of Rudra

He who knows me, knows all the gods as of my real form. I propitiate and propitiate the terrestrial world by the solar rays emanating from me. I propitiate and propitiate the Brāhmaṇas by the austerities contributing to their high rank as Brāhmaṇas amidst all classes. I propitiate and propitiate the sacrificial offerings (such as cooked rice and sacrificial cakes) by oblations of ghee and the like; I propitiate and propitiate the duration of individual life by the chief Prāṇa (vitality principle); I propitiate and propitiate the truthfulness and other upright qualities in every day life by the truth of the real existence. I propitiate and propitiate Dharma or righteous conduct contributing to human well-being by Dharma of fitness to have a firm hold on the knowledge of the Ātman once that is attained.

(5)

HYMNS BY THE DEVAS IN PRAISE OF RUDRA

Thereafter the Devas did not see him in His superbly radiant real form pervading the entire Universe. Unable to do so, the said Devas meditated on him and then praised him with the following Mantras, with hands uplifted in a prayerful attitude: "Om, He who is Rudra, the reputed Lord, who is also Brahman, Bhūr, Bhuvar, Suvar, unto him salutation, salutation, S'rīṣaṭijanadom (Om, the Turyomkāra that shines at the crest); thou art of the form embracing the

32

śAIVA UPANIṢADS

entire Universe. (6) "Oṃ, He is Rudra, the reputed

lord who is also Viṣṇu, Bhūr, Bhuvar, Suvar, unto him

salutation, salutation, Śīrṣañjanadom ; thou art of the

form embracing the entire Universe." (7) "Oṃ, He

who is Rudra, the reputed lord, is also Mahes'vara,

Bhūr, Bhuvar, Suvar, unto him salutation, salutation,

Śīrṣañjanadom ; thou art of the form embracing the

entire universe. (8) "Oṃ, He who is Rudra, the re-

puted lord, who is also Umā, Bhūr, Bhuvar, Suvar,

unto him salutation, salutation, Śīrṣañjanadom ; thou

art of the form embracing the entire universe. (9)

"Oṃ, He is Rudra, the illustrious lord, who is also

Vināyaka, Bhūr, Bhuvar, Suvar, unto him salutation,

Śīrṣañjanadom ; thou art of the form embracing the

entire Universe." (10) "Oṃ, He who is Rudra, the

illustrious lord, who is also Skanda, Bhūr, Bhuvar,

Suvar, unto him salutation, salutation, Śīrṣañ-

janadom ; thou art of the form embracing the entire

Universe." (11) "Oṃ, He who is Rudra, the illus-

trious lord, who is also Indra, Bhūr, Bhuvar, Suvar,

unto him salutation, salutation, Śīrṣañjanadom ; thou

art of the form embracing the entire Universe." (12)

"Oṃ, He who is Rudra, the illustrious lord, who is

also Agni, Bhūr, Bhuvar, Suvar, unto him salutation,

Śīrṣañjanadom; thou art of the form em-

bracing the entire Universe." (13) "Oṃ, He who is Rudra,

the illustrious lord, who is also the Bhūḥ (earth), Bhūr,

Bhuvar, Suvar, unto him salutation, salutation, Śīrṣañ-

janadom ; thou art of the form embracing the entire

Universe." (14) "Oṃ, He who is Rudra, the illustrious

lord, who is also the Bhuvar (mid-etherial region), Bhūr,

Bhuvar, Suvar, unto him salutation, salutation, Sīrṣañ-janadom ; thou art of the form embracing the entire

Universe." (15) "Om, He who is Rudra, the illustrious

lord, who is also the Suvar (the celestial region), Bhīr,

Bhuvar, Suvar, unto him salutation, salutation, Sīr-ṣañjanadom ; thou art of the form embracing the entire

Universe." (16) "Om, He who is Rudra, the illustri-

ous lord, who is also the Mahar (the region of radiance),

Bhūr, Bhuvar, Suvar, unto him salutation, salutation,

Sīrṣañjanadom ; thou art of the form embracing the

entire Universe." (17) "Om, He who is Rudra, the

illustrious lord, who is also the Janoloka, Bhūr,

Bhuvar, Suvar, unto him salutation, salutation, Sīr-ṣañjanadom ; thou art of the form embracing the

entire Universe." (18) "Om, He who is Rudra, the

illustrious lord, who is also the Tapoloka, Bhūr,

Bhuvar, Suvar, unto him salutation, salutation, Sīr-ṣañjanadom ; thou art of the form embracing the entire

Universe." (19) "Om, He who is Rudra, the illustrious

lord, who is also the Satyaloka, Bhūr, Bhuvar, Suvar,

unto him salutation, salutation, Sīrṣañjanadom ; thou

art of the form embracing the entire Universe ". (20)

"Om, He who is Rudra, the illustrious lord, who is

also the Pṛthvī (the earth-element), Bhūr, Bhuvar,

Suvar, unto him salutation, salutation, Sīrṣañjanadom ;

thou art of the form embracing the entire universe."

(21). "Om, He who is Rudra, the illustrious lord,

who is also the waters, Bhūr, Bhuvar, Suvar, unto him

salutation, salutation, Sīrṣañjanadom ; thou art of the

34

S'AIVA UPANIṢADS

form embracing the entire universe." (22).√" Om,

He who is Rudra, the illustrious lord, who is also

fire, Bhūr, Bhuvar, Suvar, unto him salutation, saluta-

tion, S'īrṣañjanadom ; thou art of the form embracing

the entire universe." (23) " Om, He who is Rudra,

the illustrious lord, who is also air, Bhūr, Bhuvar,

Suvar, unto him salutation, salutation, S'īrṣañjanadom ;

thou art of the form embracing the entire universe."

(24). " Om, He who is Rudra, the illustrious lord,

who is also ether, Bhūr, Bhuvar, Suvar, unto him

salutation, salutation, S'īrṣañjanadom; thou art of the

form embracing the entire universe." (25). " Om, He

who is Rudra, the illustrious lord, who is also the sun,

Bhūr, Bhuvar, Suvar, unto him salutation, salutation,

S'īrṣañjanadom ; thou art of the form embracing the

entire universe." (26). " Om, He who is Rudra, the

illustrious lord, who is also the moon, Bhūr, Bhuvar,

Suvar, unto him salutation, salutation, S'īrṣañjanadom ;

thou art of the form embracing the entire universe."

(27). " Om, He who is Rudra, the illustrious lord,

who is also the stars, Bhūr, Bhuvar, Suvar, unto him

salutation, salutation, S'īrṣañjanadom ; thou art of the

form embracing the entire universe." (28). " Om,

He who is Rudra, the illustrious lord, who is also the

eight planets, Bhūr, Bhuvar, Suvar, unto him saluta-

tion, salutation, S'īrṣañjanadom ; thou art of the form

embracing the entire universe." (29). " Om, He who

is Rudra, the illustrious lord, who is also the Prāṇa

(the chief vital principle), Bhūr, Bhuvar, Suvar, unto

him salutation, salutation, S'īrṣañjanadom ; thou art of

the form embracing the entire universe." (30). "Om,

He who is Rudra, the illustrious lord, who is also Kāla

(Time), Bhūr, Bhuvar, Suvar, unto him salutation, saluta-

tion, Śīrṣañjanadom ; thou art of the form embracing

the entire universe." (31). "Om, He who is Rudra,

the illustrious lord, who is also Yama (the controller),

Bhūr, Bhuvar, Suvar, unto him salutation, saluta-

tion, Śīrṣañjanadom ; thou art of the form embracing

the entire universe." (32). "Om, He who is Rudra,

the illustrious lord, who is also Mrtyu (the destroyer),

Bhūr, Bhuvar, Suvar, unto him salutation, salutation,

Śīrṣañjanadom ; thou art of the form embracing the

entire universe." (33). "Om, He who is Rudra, the

illustrious lord, who is also the immortal existence,

Bhūr, Bhuvar, Suvar, unto him salutation, salutation,

Śīrṣañjanadom ; thou art of the form embracing the

entire universe." (34) "Om, He who is Rudra, the

illustrious lord, who is also the three durations, the

past, the present, and the future, Bhūr, Bhuvar, Suvar,

unto him salutation, salutation, Śīrṣañjanadom ; thou

art of the form embracing the entire universe." (35)

"Om, He who is Rudra, the illustrious lord, who is

also the Viśva (the universe), Bhūr, Bhuvar, Suvar,

unto him salutation, salutation, Śīrṣañjanadom ; thou

art of the form embracing the entire univerșe." (36)

"Om, He who is Rudra, the illustrious lord, who is

also the All, Bhūr, Bhuvar, Suvar, unto him salutation,

Śīrṣañjanadom ; thou art of the form em-

bracing the entire universe." (37). "Om, He who is

Rudra, the illustrious lord, who is also the entire

36

ŚAIVA UPANIṢADS

phenomenal existence, Bhūr, Bhuvar, Suvar, unto him salutation, salutation, Śīrṣañjanadom; thou art of the form embracing the entire universe." (38) "Om, He (Truth), Bhūr, Bhuvar, Suvar, unto him salutation, salutation, Śīrṣañjanadom; thou art of the form embracing the entire universe." (39). "Om, He who is Rudra, the illustrious lord, the one absolute Brahman art thou; also what is indicated by the numerals, one, two and three, that thou art, what is above and what is below, that also thou art; thou art the quiescence, wherein all ignorance finds its repose ; thou art the strength of opulence ; thou art the bliss of contentment ; thou art what is the oblation and what is not ; thou art the universe that is superimposed on thee and the universe that is rejected as apart from thee ; thou art what is given away and what is not given away ; thou art the austerity that is performed in expectation of a fruit and performed in expectation of no fruit or recompense ; thou art the transcendent prime cause and the non-transcendent effect of such cause and also the final resort of the multitudes of creatures that are but parts of thine own form.

(40)

THE PRAYER OF THE GODS UNTO RUDRA

"O immortal Rudra, may we drink the Soma-juice, due to Thy grace. May we become immortal through the performance of the Soma-sacrifice. May we attain thy radiance, after giving up unto thee the

fruits of our sacrifices and other austerities, through the knowledge attainable only through the purification of our minds, as the result of Thy grace, and by assuming the attitude, " I am that radiance alone ". Further, may we realize, as our own Ātman, the radiant gods, that stand in no way differentiated from the Brahman, viz., this Virāj, the Sūtra, the Bīja and the Turīyātman, or Brahmā, Viṣṇu, and Mahes'vara, all due to our having realized thy real form in the attitude, " I alone am all these." What shall the foe of the form of the obstacles to the attainment of thy state, viz., lust, anger, greed, infatuation, delusion and spite, or of the form of the ignorance of the Ātman do unto us, who have been vouchsafed the " fear-not " boon by thee ? Verily, when this enemy of ours is thus incapable of assailing us and dislodging us from our position, what can the disturbing influence of the vicious deed of a mortal do as, at the very moment of the dawning of real knowledge through Thy grace, even the doer of vicious deed will have attained the state of the Brahman ; as " religious merit as well as sin is alike the absolute sentience of the Brahman alone," as the S'ruti says. What conduces to the well-being of all the worlds is this Akṣara, the imperishable entity of the name of Rudra, fit to be adored by the Prajāpatis (the lords of creation), which is intensely subtle, which is most favourably disposed towards those devoted unto none other than the self-same Rudra, which is the Puruṣa because of its fullness, which grasps the ungraspable non-differentiated Avyakta, the indistinct chaos,

38

ŚAIVA UPANIṢADS

through its own non-differentiated, ungraspable form,

which, all-pervasive like Vāyu (air), grasps through

the Sūtrātman, the Great Vāyu, presiding over all the

Prāṇas as the Mukhyaprāṇa, which, with its pre-

possessing appearance, grasps the Soma-juice offered

at sacrifices, which grasps with its own brilliant radiance

the intense darkness of the ignorance of the Ātman,

on the opposite side of it, unto that Paramātman,

Śrī Rudra, that absorbs all into his own Self, himself

remaining alone, the great eclipsar of all but himself,

salutation, salutation. All the deities, Indra and others,

presiding over the organs of perception and the like,

abide like so many rope-serpents, in the innermost

cavern of the heart (the chief centre of vital energy).

So are the Prāṇas (along with the external organs

Vāk and others with their five different functions)

established in the heart. Thou that transcendest the

three Mātras (the letters “A”, “U” and “M” of the

Praṇava and their controllers—the Viśva, the Virāj,

and the Oṭṛ), perpetually abidest in the heart, as the

Paramātman non-differentiated from the innermost

Ātman, bearing testimony to the presence or absence of

the thousand and one kinds of functionings of the mind

manifest therein and at the same time standest apart

from them all. Above that (heart) shines the crest

(as the most elevated part of the body), indicated by

the syllable “M”, as well as its controller, the Prājña

and others; similarly, as the dependent part of it is

the Pāda (foot), indicated by the letter “A”, its con-

troller, Viśva and others; and in the middle part in

the middle of its form, is the letter, “ U ” indicated

by its controller, the Taijasa, and as the topmost part

of it, is the Turya indicated by its controller, the

Turyātman, the whole standing for the Oṃkāra. That

which is at the elevated part (the crest) is the Oṃkāra.

What is the Oṃkāra is the Praṇava. What is the

Praṇava is the Sarvavyāpī or all-pervasive One. What

is the all-pervasive One is the Ananta or endless One.

What is the endless One is the Tāra (the Brahman).

What is the Tāra is the Sūkṣma or subtle One. What

is the subtle One is the Śukla (that is of a white

colour). What is the Śukla is of the character of

Vidyut or lightning. What is of the character of

lightning is the Parabrahman, thus. That is the Eka

or one absolute existence. What is the one absolute

existence is Rudra, Īśāna, the Bhagavat (the omni-

potent lord), the Mahes'vara, the Mahādeva. (41-44)

The Meaning of the Term “Oṃkāra”

Now arises the question, “ Why is the Oṃkāra

so called ? ” The answer is : “ For the reason that even

while it is .being pronounced, it elevates, as it were,

the entire body, for that reason alone it is known as

the Oṃkāra.” (45)

The Meaning of the Term “Praṇava”

Now arises the question, “ Why is the Praṇava

so called ? ” The answer is : “ For the reason that even

40

Ṣ'AIVA UPANIṢADS

while it is being pronounced, it causes the Brahman of

the four Vedas, Ṛk, Yajus, Sāman and Atharvāṅgiras

(represented by all the Ṛtviks officiating at the sacrifice)

to make Praṇāma or obeisance unto the Brāhmaṇas

(worthy of veneration, because of their high status and

superior wisdom, attainable only through purification

of their minds), for that reason it is known as the

Praṇava." (46)

The Meaning of the Term SARVAVYĀPĪ or

"All-Pervasive One"

Now arises the question, " Why is it known as the

all-pervasive one ?" The answer is : " For the reason

that even while it is being pronounced, it pervades

all the worlds, as their inseparable concomitant, even

as oil would pervade the entire mass of pulverised

sesamum-seed, the source from which it has been

separated, pervading the mass as intimately as the

warp and the woof in a piece of cloth, for that reason

it is known as the all-pervasive." (47)

The Meaning of the Term ANANTA or

"Endless One"

Now arises the question, " Why is it known as

the endless one ?" The answer is: " For the reason

that even while it is being pronounced, neither the

beginning nor the end thereof is reached, either in the

transverse direction or upwards or downwards, for that

reason it is known as endless." (48)

THE ATHARVASIROPANISAD

41

THE MEANING OF THE TERM "TĀRA"

(HELPING ONE TO SURMOUNT ALL FEAR)

Now arises the question: "Why is it known as

the Tāra?" The answer is: "For the reason that

even while it is being pronounced, it helps one to

surmount the great fear of swirling in the recurrence

of staying in the womb, birth, dotage and death, for

that reason it is known as the Tāra (boat)."

(49)

THE MEANING OF THE TERM SŪKṢMA OR

"SUBTLE ONE"

Now the question arises, "Why is it known as

the subtle one?" The answer is: "For the reason

that even while it is being pronounced, it abides in

other bodies (as the Viśva-viśva and the like), only

after becoming the subtle, innermost Ātman, subtler

than the tiniest awn of a grain of wild paddy, for that

reason it is known as the subtle one."

(50)

THE MEANING OF THE TERM "S'UKLA"

Now arises the question: "Why is it known as

the S'ukla?" The answer is: "For the reason that

even while it is being pronounced, it manifests itself

in its own form (klandate, klāmayate) and reveals

other forms apart from itself, for that reason it is

known as the S'ukla."

(51)

42

ŚAIVA UPANIṢADS

THE IMPORT OF THE TERM "VAIDYUTA"

Now arises the question: "Why is it known as

the Vaidyuta?" The answer is: "For the reason that

even while it is being pronounced, it (the Ātmatattva)

causes all bodies (typical of the state of ignorance of

the Ātman) to be revealed (vidyotayati) in their real

nature as non-existent apart from itself, in the very

thick darkness (of the ignorance of the Ātman), for that

reason it is known as the Vaidyuta (the resplendant,

self-manifest, lightning-like Ātman).

(52)

THE MEANING OF THE TERM "PARABRAHMAN"

Now arises the question: "Why is it known as

the Parabrahman?" The answer is: "For the reason

that even while it is being pronounced, it increases in

volume by grasping everything apart from itself (bṛhati,

bṛmhayati) and causes all to be merged in its expan-

sive abundance, itself transcending them all."

(53)

THE MEANING OF THE TERM EKA OR "ONE"

Now arises the question: "Why is he known as

the One?" The answer is: "For the reason that

the Parameśvara withdraws once for all at the time

of the deluge all the worlds fashioned out of his mind,

himself remaining in the attitude, "I alone am all

these", creates them once again, in the subtle form

at first, then creates them again in the gross form of

diverse kinds (in a differentiated state), and having

thus brought into existence all the beings created

out of the non-quintuplicated and the quintuplicated

great elements, causes them all perpetually to abide

in himself, their only prop and sustains them

thus." (54)

The Meaning of the Term Eko Rudra or

"The One Rudra"

Now arises the question: "Why is Rudra known

as the One Rudra ?" The answer is : "For the reason

that Rudra is one alone (being peerless and non-

differentiated); all things apart from him did not at

any time whatever stand as his peer nor as the second

after him, for the reason that they stood merged in

him, their cause, who, in conjunction with the Mūla-

prakṛti, the primordial root-cause of the material

world, assuming the state of the omnipotent Īs'vara,

desired to create in his own fashion these worlds (and

controls them ever since), that came to be generated

(and that are going to be generated over and over

again at the end of each Kalpa-pralaya), that came

to be controlled by the Īśa (and are to be controlled

ever more, whenever they are generated), by being

allotted their respective functions, that reputed Īs'vara

stands firmly established in the hearts of all beings

individually and separately in the form of the sūtra, the

Antaryāmin and the innermost Ātman. Having created

the worlds at the time of the creation, assuming the

44

ŚAIVA UPANIṢADS

character of the four-faced Brahmā, having sustained

the worlds (that had in him their main stay), in the

character of Viṣṇu as their protector, at the time of

their dissolution he absorbed them into his own self

in the character of Kālāgni-Rudra. For that reason

Rudra is said to be the One Rudra."

(55)

THE MEANING OF THE TERM "ĪŚĀNA"

Now arises the question: "Why is Īśāna so

called ?" The answer is: "For the reason that he

controls (īśate) all the worlds through the transcendent

powers of sentient action, of sentient knowledge, and of

sentient desire." O mighty Lord (that wouldst not

brook or tolerate the ignorance of the Ātman by any

means), we prostrate ourselves all around thee ; even as

the owner of herds of cows protects all his cows without

distinction, looking upon all of them with affection,

even though some of them might have become dry,

even so, O Lord, do Thou deign to protect us all with

affection, even if we are incapable of worshipping thee

in the right manner, and make us, in Thy mercy,

eligible to attain thy state. O omnipotent Indra, we

prostrate ourselves all around thee, that art the supreme

controller of all mobile animal beings (unto which

thou hast allotted their respective functions), as also

of all immobile inanimate things around thee, whose

growth and the like thou controllest, thou that art

the all-seeing supreme judge of the celestial and other

worlds."

(56, 57)

THE ATHARVAS'IROPANIṢAD

45

The Meaning of the Term "Bhagavat"

Now arises the question: "Why is it he is called

the Bhagavān?" The answer is: "For the reason

that he looks upon all beings (Jīvas generated out of

a part of his own being) in the attitude, "All this

progeny of mine are only of my form. There is nothing

apart from me", causes in them all self-realization

of the form, "I am the Parames'vara" and thus brings

about in them the perception of the identity of the

innermost and the trancendent sentience, for that reason

he is known as the Bhagavān."

(58)

The Meaning of the Term "Mahes'vara"

Now arises the question: "Why is he known as

Mahes'vara?" The answer is: "For the reason that

he absorbs into himself once for all, all the worlds

(that are the creatures of ignorance), being the destroyer

of them all (and causes them to remain in him, their

Ātman, alone), once again generates them (in their

subtle form), and again in the gross form of diverse

kinds (after quintuplication), and causes them all to

abide perpetually in him, their only prop, and sustains

them thus, he is known as Mahes'vara (that remains

alone)."

(59)

The Meaning of the Term "Mahādeva"

Now arises the question: "Why is he known

as Mahādeva?" The answer is: "For the reason

46

ŚAIVA UPANIṢADS

that having given up all forms of existence (apart from his own, as being of a false character), he is glorified (mahīyate) in the abundance of his Omnipotence, through knowledge and yogic power, for that reason he is known as Mahādeva.

(60)

The All-Pervasive Character of Rudra

What has been expounded thus far, this (in short) is the career of Śrīrudra-paramātman. This radiant god (characterized by the terms commencing from the Praṇava and ending with Mahādeva, as detailed above), that is the self-luminous substratum of sentience, that is yet, in the eye of ignorant folk, of the form of the Virāj and the Hiraṇyagarbha, occupying all the intermediate quarters, and came into being long before all other forms of existence as the most ancient Hiraṇyagarbha ; he alone exists in the interior of all the Jīvas; he alone, who has come into existence in the form of human beings at present and is going to be born likewise in the future also, stands firmly established individually in the hearts of all human beings (as the Antaryāmī-ātman) with his face simultaneously turned in all directions. With his eyes turned simultaneously in all directions, with his face turned simultaneously in all directions, with his hands stretched simultaneously in all directions, and his feet covering simultaneously all directions, he assembles with his two principal arms all the multitudes of Jīvas created by him, and thus brings into existence the

celestial, the terrestrial and other worlds, along with Jīvas that are capable of rescuing themselves, through their own efforts, from falling into the worldly existence, himself remaining as the one absolute noumenal existence.

(61, 62)

Result of Seeking Resort to Practice of this Kind

What the scriptural texts declare as the quintessence of all systems of Vedānta, that conclusion, that the Brahman is identical with the peerless innermost Ātman, alone should be grasped. This path tending upwards is broad enough whereby the gods, the sages and the Pitrs or manes of the departed ancestors, attain the transcendent Brahman, the other (qualified Brahman) and final beatitude as well. Those men of fortitude, who see in the middle of the heart, the most excellent Self-luminous Lord of the Universe, of the form of a speck of fire, wherefrom the four Vedas originated, as tiny as the tiniest awn of a grain of wild paddy, remaining firmly established as the innermost Ātman not differentiated from the Paramātman, unto those most exalted knowers of the Brahman is the perpetual quiescence of the form of incorporeal liberation vouchsafed and unto none other. That sage who constantly reflects through meditation on that Paramātman who is the one absolute entity in all the three durations, the omnipotent Īśāna that abides in every source of generation (assuming the various forms,

48

S'AIVA UPANIṢADS

commencing from the Viśva-Viśva and ending with

the Avikalpānujñaikarasa), by whom (as well as by the

five Brahmās, Brahmā, Viṣṇu, Rudra, Īśāna and

Sadāśiva), all this of the five-fold character (that is seen

in the phenomenal world around as made up of the

five great elements), is rendered full, the Puruṣa that

in his fullness is potent enough to eclipse the phenomen-

al world of ignorance constituted of the five elements

and their variants and remain as the peerless Brahman,

the self-luminous substratum of sentience that shines

as the Deva, worthy of being resorted to by Brahman

and other celestials, the Tāra (boat) that enables multi-

tudes of ignorant folk to cross the ocean of worldly

existence, that sage attains the most intense tran-

quillity.

(63-65)

Means to be Adopted by Trṣṇā-bound

ones seeking Tranquillity

In the interior of the heart of all Jīvas (from

Brahman down to the ant), wherein abide anger (re-

sulting from one's thwarted desires), greed (to achieve

the objects of such desires), and envy (at others' pros-

perity), that, knowers of the truth say, is the index of

the mind. Having cut asunder this illusion of greed,

which is the root-cause of worldly existence, with the

sword of the realization of the Brahman alone, contem-

plating with the intellect on the potency of the Rudra-

paramātman and establishing therein (in the heart) the

Paramātman, Rudra, remaining as the Rudra alone,

that, they say, is the identity of Rudra with the Paramātman.

THE ATHARVAŚIROPANIṢAD

THE MAHĀPĀŚUPATA VRATA

Ye ignorant folk, do ye direct your minds, through the penance of investigation in the right direction, to assume the attitude, “I am the Brahman of the name of Rudra. What is Rudra (that drives away the disease of the delusion relating to things apart from the Brahman), the eternal and the most ancient food to be ardently longed for, is the Brahman of the name of Rudra alone. Apart from that there is nought.” This is the Pāśupata vow that should be taken by the seeker, through which alone could be successfully accomplished the Kaivalya (state of aloneness), by the Paśus (Jīvas), bound by the Pāśa (cord) of the deluded belief in the real existence of things apart from the Ātman, through the attainment of the knowledge of the identity of the Paśu with the Pati (the Paramātman, Rudra) and the consequent vanishing of the Pāśa. What is Agni is ashes; what is air, is ashes; what is water, is ashes; what is earth, is ashes; what is ether, is ashes; what is all this (phenomenal world) is ashes; what are the mind and such as these, the eyes, are ashes alone; the Avyakta from which all these originate, is also ashes; having converted all these into ashes by applying the fire of the knowledge of the Brahman, and taking the ashes with the Mantra, “Agni and so on ” (mixing it with the water of the knowledge

50

ŚAIVA UPANIṢADS

of the Ātman alone), one should smear the limbs with

it and touch them. Hence is the vow known as the

Pāśupata.

(67)

RESULT OF STUDYING THIS GRANTHA (WORK) AND

UNDERSTANDING ITS IMPORT

Whichever Brāhmaṇa, who treads along the path

of the attainment of the Brahman, merely studies with-

out understanding its import the Atharvaśiras, seeking

release from the bonds of Paśu-pāśa (the emancipa-

tion of the Jīvātman from the delusion relating to the

existence of things apart from the Brahman), he be-

comes hallowed by fire; he becomes hallowed by air;

he becomes hallowed by the Sun; he becomes hallowed

by the Moon; he becomes hallowed by the real existence;

he becomes hallowed by the all; he attains the religious

merit of having performed ablutions in all the three

and a half crores of sacred waters; he derives the fruits

of having studied all the Vedas; he attains the fruit of

having observed all the vows and austerities enjoined

by all the Vedas; he becomes known unto all the

celestials; he attains the fruit of having performed all

the sacrifices and observances prescribed for one of

his class and stage in life. By him will be attained

the fruit of having recited all the Itihāsas, Purāṇas,

and Rudras, a hundred thousand times; He attains

the fruit of having recited the Gāyatrī a hundred

thousand times. He attains the fruit of having recited

the Praṇava ten thousand times. Every time that

he memorises this Grantha, he sanctifies ten generations of his progenitors; he sanctifies ten generations of his progeny and rows of diners falling in the range of his vision. Thus spake the most exalted Atharvasiras, Atharvasiras. Having recited this once, he becomes pure and cleansed and attains the merit of the performance of all austerities; having recited it for a second time he acquires Gānapatya (the merit of worshipping Ganapati), having recited it thrice he attains Sāyujya or Kaivalya with that God. Om Satyam (This is verily the truth).

(68)

PRAYER SEEKING COMMUNION WITH RUDRA

That Rudra (that has been characterized as the Paramātman), who penetrated the interior of fire, waters and other gross elements as their Antaryāmin and likewise the herbs and creepers (in the same capacity), who created (in the character of Hiraṇyagarbha) all these systems of the Universe (the myriads of crores of macrocosms), and the fourteen worlds in each macrocosm, unto that Rudra (that driver of the delusion relating to the diverse forms of the Ātman such as the Sūtra, the Antaryāmin and the like) may our salutation be.

(69)

PRAYER SEEKING S'RĪ (PROSPERITY), VIDYĀ (LEARNING) AND MOKṢA (LIBERATION)

The crest of this microcosm and of this macrocosm (viz., the Turya in its individual aspect and the Turya

52

ŚAIVA UPANIṢADS

in its collective aspect, which are identical with each other), the Atharvan, the crest of the Atharvaveda (i.e., this Upaniṣad) has declared, as the one Rudra, the Turyātmān, identical with the Turīya-brahman. That hallowing one (the Parames'vara), rousing the Mukhyaprāṇa seated along with the other Prāṇas, in the Anāhata Cakra of the heart and driving it further upwards beyond the top of the crest and the brain (the seat of the mind, situated in the middle of the Sahasrāra, in the interior of the Brahmanāḍī, after the accumulated Karma has been spent up), the vessel of the Turya, the self-luminous and sentient god seated alone in the Sahasrāra, containing the nectar of immortality, is broken to pieces. When that happens, may the chief Prāṇa, the Parames'vara, enthroned in that region, protect my body that has attained the state of Nirvikalpasamādhi (trance of the changeless type). As long as my body, which is subject to changes, remains in this world, so long may that chief Prāṇa (the Parames'vara) vouchsafe unto it Śrī or the wealth of various kinds that might be useful for its comfort in this world, food that would sustain the body as long as it lasts and a mind predisposed towards the perception of the Brahman; as also the Vidyā or lore leading to the knowledge of the Brahman, food for the sustenance of the body, and a mind predisposed towards the perception of the Brahman; and last of all, Mokṣa or liberation from the bonds of worldly existence, food for the sustenance of the body, and a mind predisposed towards the perception of the Brahman; whether the body lasts

or is lost, may Parames'vara by all means vouchsafe unto me liberation from the delusion as to the existence or non-existence of things apart from the Brahman, which would lead me on to Kaivalya (the state of aloneness of the incorporeal type), whether I long for it or not. Whatever has been expounded in this Upaniṣad is "Oṁ," alone; the Brahman indicated by the term Tat or "That" (of the Mahāvākya, Tat tvam asi "That thou art"), is Satya or the absolute, real existence. Thus the Upaniṣad.

THE KĀLĀGNIRUDROPAṆIṢAD

[This Upaniṣad, which is the twenty-eighth among the 108 Upaniṣads and forms part of the Kṛṣṇa Yajurveda, deals with the rule prescribed for Bhasmadhāraṇa (wearing the Tripundra mark with ashes), as the means to be employed for the attainment of the knowledge of the Brahman, in the form of a discourse between the sage Sanatkumāra and Lord Kālāgnirudra.]

The Seer and other Particulars Relating to the Mantra of the Kālāgnirudropaniṣad

Then commences the Kālāgnirudropaniṣad that helps the Upāsaka to attain the state of Kālāgnirudra : the seer of the Mantra of this Upaniṣad is Sanivartakāgni (Ṛṣi of Pralayakāla Sun). Its metre is Anuṣṭubh. Its deity is Kālāgnirudra (that destroys and reduces completely to ashes the ignorance of the Ātman and its concomitants). Its application is in the Japa (prayer) intended to win the favour of Śrī Kālāgnirudra.

(1)

Enquiry into the Rule Relating to the Tripundra

Thereafter Sanatkumāra, the Mānasaputra, born of the mind of Brahmā, the Creator, who came to

THE

KĀLĀGNIRUDROPAṆIṢAD

55

know

the

supreme

import

of

the

highest

truth

as

soon

as

he

was

born

and

duly

became

blessed,

he,

having

discharged

all

his

prescribed

duties,

still

with

a

view

to

regenerating

ignorant

folk

asked

the

Lord

Kālāgnirudra,

who

had

manifested

himself

before

him

as

a

result

of

his

meditating

on

him

for

a

long

time

and

by

way

of

the

fruition

of

the

meritorious

Karma

of

the

world

of

ignorant

folk,

thus

after

pondering

in

the

following

manner

within

himself

:

"Should

a

knower

of

Brahman

seek

to

impart

instruction

unto

ignorant

folk

who

are

not

eligible

to

receive

it

for

want

of

proper

training

and

the

requisite

purity

of

the

mind

and

say,

all

at

once,

to

the

ignorant

and

the

half-enlightened

:

"All

this

is

Brahman"

he

will

soon

find

himself

dragged

down

into

the

bottomless

pit

of

hell

by

such

a

disciple

;

hence

should

he

strive

to

purify

the

interior

of

such

folk

through

adequate

means;

this

done,

knowledge

of

Brahman

will

dawn

in

their

minds

of

its

own

accord

;

thence

will

they

attain

the

end

and

aim

of

their

life.

In

this

matter,

the

exclusive

means

to

be

adopted,

conducive

to

the

achievement

of

the

end

in

view,

is

the

Tripundra

alone."

Thinking

in

this

strain,

Sanatkumāra

interrogated

Kālāgnirudra

thus

:

"O

Lord,

pray

impart

instruction

unto

me

relating

to

the

rule

prescribed

for

wearing

the

Tripundra

mark,

along

with

an

exposition

of

the

underlying

truth,

so

that

the

ignorance

of

the

Ātman

deeply

ingrained

in

ignorant

folk

might

be

uprooted

and

they

might

attain,

through

their

purified

mind,

the

means

of

seeking

after

the

knowledge

of

the

highest

56

ŚAIVA UPANIṢADS

state of existence, the Brahman, and themselves become Brahman and expound the same unto others in the right manner in detail : What is the material to be employed for the Tripundra? Of what character is the place over which the Tripundra is to be marked? What is the authority for it? What are the lines? What are the Mantras to be uttered when making the mark? What is the power to be attained by the mark? What is its deity? Who is the maker of the mark? What is the nature of the fruit to be attained therefrom?" (2)

Rule Relating to the Tripundra Known as the Śāmbhavavrata

Lord Kālaṅniruddra replied unto him thus: "As for the material to be employed for making the Tripundra mark, that is the ashes generated from completely burnt cow-dung, having taken the ashes in the right hand with the uttering of the Mantras of the five Brah-

mans, "Sadyojāta" and others, placing it over the left palm and reciting over it this Mantra thus : "Agniriti bhasma Vāyuriti bhasma Khamiti bhasma Jalamiti bhasma Sthalamiti bhasma" (What is fire is ashes ; what is air is ashes ; what is ether is ashes ; what is water is ashes ; what is the soil of the earth on which we stand is ashes), all the while touching the ashes with the right hand, then taking it up carefully with the right hand, with the uttering of the Mantra, "Mā nastoke tanaya" (Pray, do thou not unto our little disciple, our son) and so on, mixing it well with

water with the Mantra, " Mā no mahāntam " (Pray do

thou not unto our great) and so on, one should place

the Tripundra mark over the crest, the forehead, the

chest and the shoulders with the Mantra, " Triyāyuṣam

jamadagneh " (The three durations of life of Jamadagni)

and so on. With the five Mantras beginning with the

word " Triyāyuṣam " (The three durations of life), with

the Tryambakānuvākas (sections of the Veda dealing

with Tryambaka containing the Mantras of the Mṛt-

yuñjaya Sūkta), with the Mantras expounding the three

Śaktis (creative powers), Durgā, Lakṣmī and Sarasvatī,

commencing respectively with " Jātavedase sunavāma

somam " (Unto the sacrificial fire do we pour libations

of the Soma-juice) and so on, " Hiraṇyavarṇāṁ hari-

ṇīm " [The spouse of Hari (Lakṣmī) of the colour of

gold] and so on, and " Pāvakā naḥ Sarasvatī " (Our

Sarasvatī, shining brightly) and so on, or the powers of

sentient action, knowledge and desire, one should make

transversely the three parallel lines over the head, fore-

head, chest and shoulders. This making of the three

line marks, with the formality prescribed above is what

is known as the vow of Śambhu. This Śāmbhava-vrata

has been mentioned in all the Vedas and by the exposi-

tors of the Vedas. Hence should the seeker after libera-

tion keep this vow for the sake of not reincarnating again

and again.

(3)

THE MEASURE OF THE TRIPUNḌRAREKHA

Then Sanatkumāra, with a view to knowing the

exact measure, enquired about the measure of wearing

58

ŚAIVA UPANIṢADS

the Tripundra (the three parallel lines). Unto him replied Rudra as follows : As for the wearing of

the Tripundra, as prescribed in the Vedas, the lines are three-fold alone. Across the forehead, as far as it

stretches on either side, then as far as the eyes stretch on either side and then as far as the two fore-crests,

right and left, stretch on either side and in between the eye-brows as well, should the Tripundra be worn. (4, 5)

EXPOSITION OF THE POTENCY, THE DEITY

AND OTHER PARTICULARS RELATING TO THE

THREE LINES (REKHĀ)

What is its (Tripundra's) first line (Rekhā), that is the Gārhapatya-fire (including the earth-fire and the

like) ; the syllable "A " individually and collectively, of the Pranava; mobility (abiding in the Viśva, the

Virāj and the Otr among the three Guṇas), the Bhūloka ; the Ātman (of the line); the power of sen-

tient action (of four-faced Brahmā) ; the Rgveda ; the early morning austerity; and Mahes'vara (the

great Paramātman non-differentiated from the innermost Ātman) is its deity. What is its (Tripundra's)

second line, that is the Dakṣiṇa-fire ; the syllable " U ", individually and conjointly, of the Pranava;

the rhythm (of the Taijasa, the Sūtra and the Anujñātr among the three Guṇas) ; the Antarātman

(Viṣṇu) ; the power of desire (of the form of truthful resolve) ; the Yajurveda ; and the noon-tide austerity ;

and Sadās'iva is its deity. What is its (Tripundra's)

third line, that is the Āhavanīya-fire; the syllable

" M ", individually and conjointly, of the Pranava ;

the inertia (of the Prājña, the Īs'vara and the Anujñai-

karasa among the three Gunas) ; the Paramātman

(Rudra) ; the power of knowledge (of the form of

unbridled omniscience) ; Sāmaveda ; the third austerity

(of the evening twilight) and Mahādeva is its deity.

Thus.

(6-8)

Fruit of Practising the Vidyā

That knower who practises with ashes in confor-

mity with the rule relating to the Tripundra mark,

after receiving instructions from the mouth of his

Guru, be he a celibate, householder, recluse, or mendi-

cant (following the rules prescribed for his stage in life) ;

becomes hallowed from the effects of heinous ordinary

sins. He becomes one who has had his ablutions in

all the sacred waters (three and a half crores in num-

ber) even without resorting to them. He attains the

fruit of having studied all the four Vedas (to wit, a

perfectly pure mind). He becomes one who has come

to know all the Devas. He becomes the reciter of

all the Rudra-mantras in perpetuity. He attains the

secondary fruit of having enjoyed all enjoyments of

this as well as the other world. He attains the principal

fruit of giving up his body and attaining S'ivasāyujya

(communion with S'iva, viz., the transcendent fruit of

the incorporeal state of Kaivalya). He does not return

again, he does not return again." So said the lord

Kālāgnirudra unto Sanatkumāra.

(9)

60

S'AIVA UPANIṢADS

Fruit of Studying the Upaniṣad

He who is incapable of practising in the aforesaid manner but only studies this Upaniṣad, becomes

(in the manner described herein) the Brahman alone, shining at the topmost part of the Praṇava as the

Turīya, the one absolute existence. Oṃ, this is the truth. Thus the Upaniṣad.

(10)

THE

KAIVALYOPANIṢAD

[This

Upaniṣad,

which

is

the

twelfth

among

the

108

Upaniṣads,

forms

part

of

the

Kṛṣṇa

Yajurveda

in

the

Kevala

S'ākhā

of

which

are

expounded

the

three

Vidyās

viz.,

the

Karmavidyā,

the

Upāsanāvidyā

and

the

Brahmavidyā.

Therein

it

is

said

that

adepts

of

Karmavidyā

are

capable

of

attaining

the

Candraloka

(lunar

region),

subject

to

reincarnation

;

adepts

in

Upāsanāvidyā

are

said

to

attain

the

Brahmaloka,

rendered

immune

from

reincarnation,

through

the

conjoint

practice

of

Karma

(austerities

enjoined

in

the

Veda)

along

with

Upāsanā;

as

for

those

who

have

renounced

the

Karma

and

Upāsanā

paths

but

have

cultivated

the

means

prescribed

therefor,

there

is

the

Brahmavidyā

prescribed

as

the

means

to

attain

Kaivalya

(the

state

of

aloneness).

This

Upaniṣad

deals

with

the

most

exalted

Brahmavidyā,

the

means

to

be

employed

therefor,

the

truth

underlying

the

terms

"Thou"

(Tvam)

and

"That"

(Tat)

of

the

Mahāvākya,

Tattvamasi,

"That

thou

art,"

forming

the

basis

of

the

Kaivalya

to

be

attained,

and

the

transcendent

Puruṣa

that

is

attained

by

the

knower

of

the

import

of

the

terms

"Thou"

and

"That",

taking

the

form

of

a

discourse

between

Sage

Āśvalāyana

and

Lord

Parameṣṭhin].

62

S'AIVA UPANIṢADS

Desire for the Knowledge of Brahmavidyā

Then (after attaining the requisite qualifications prescribed for the acquisition of Brahmavidyā), Sage Āśvalāyana, the son of Aśvalāyana, asked Lord Parameṣṭhin (who had reached the transcendent state, being possessed of the six attributes of overlordship viz., omnipotence, valour, fame, affluence, knowledge, and detachment), having approached him with due sincerity and devotion, thus: "O Lord, pray impart unto me instruction relating to Brahmavidyā which is the most exalted of all the sixty-four Kalās and Vidyās, which is ever resorted to by virtuous souls (that have given themselves up to the acquisition of the knowledge of the Brahman) and is a profound secret (to be preserved from deluded folk) through the acquisition of which the knower attains, in a short time, the transcendent Puruṣa, transcending the transcendent state, rid of all religious merit and sin (resulting from his virtuous and vicious deeds) in consequence of the denial of the reality of the cause as well as the effect of such deeds, through the realization of Brahman in the attitude, "I am that transcendent Brahman, the Paramapuruṣa."

(1)

The Achievement of Brahmavidyā and the Fruit Thereof

Then unto that Sage Āśvalāyana replied the Pitāmaha (the grand-sire of the universe, he having

THE KAIVALYOPANIṢAD

63

generated Dakṣa and other Prajāpatis that created the

universe), with great condescension, thus: “For the

reason that the non-differentiated absolute Brahman

which I shall presently expound unto thee, through im-

parting instruction in Brahmavidyā, could be realized

only through the denial of the existence of all things

apart from it (Brahman), and is incapable of being

actually demonstrated unto thee all at once, for that rea-

son, do thou know that Brahman, through adopting the

four means, śraddhā (implicit faith in the import of the

subject of my discourse), bhakti (unswerving devotion

to it), dhyāna (abundant flow of conviction relating

to things cognate with the quest, preceded by the eradication of belief in things that are detrimental to its

attainment) and yoga (with the one-pointed mind con-

centrated on the attainment of the quest, which forms

the real basis of my discourse), these being the es-

sential pre-requisites for the realization of Brahman.

Not through Karma (mere performance of austerities

enjoined by the Śrutis and the Smṛtis), nor through

Prajā or begetting offspring so conducive` to worldly

existence, nor through Dhana or possession of wealth

looked upon by the gods and men alike as highly essen-

tial for their well-being, but through Tyāga (Renunciation)

alone (of the form of giving up all austerities and

actions enjoined by the Śrutis and the Smṛtis alike)

have some knowers of the absolutely real existence at-

tained the immortal state of Kaivalya (remaining as

Brahman alone) through Saṃnyāsa of the form of

thorough renunciation of all things, distinct and

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śAIVA UPANIṢADS

indistinct, which are only apparently symbolical of the

state of Viṣṇu, in favour of the quest after the ab-

solute existence viz., the Brahman). Those Yatis

(ascetics who, after renouncing the phenomenal world

which is full of misery, endeavour to attain the state

of Brahman that brooks no differentiation between

the innermost and the transcendent sentience), enter

on that state of transcendent bliss which far out-

shines the bliss of Svarga and the like, that is stationed

in the innermost recesses of the intellect, remaining

there in the state of Kaivalya. Those Yatis that

have attained confirmed conviction about the supreme

substance through the perfect knowledge resulting from

the realization of the truth expounded in the Vedānta

(propounded by the one hundred and eight Upa-

niṣads, commencing from the Īśāvāsya, relating to

the reality of the peerless Brahman, accomplished

through the denial of the phenomenal world which

does not actually exist apart from the Brahman),

become the Brahman alone beyond doubt. Should

there be some Yatis who have not attained perfect

knowledge, as detailed above, they, with their inner

senses rendered pure (owing to the absence of con-

tamination through addiction to passion and the like),

are all liberated by all means from the Upādhi of

Parāmṛta (the transcendent immortality of the un-

decomposed Avyākṛta-atmosphere of Brahmaloka) in

the regions of the Satyaloka (wherein they find them-

selves in accord with the degree of spiritual development

attained by them) at the close of the second half of the

THE KAIVALYOPANIṢAD

65

Parārdha (age of the Para, the Virāḍbrahman). Or, those Yatis who, having become the more exalted knowers of the Brahman, endeavour to attain the state of the most exalted knowers of the Brahman in regions that are of the Brahman alone, in the Brahman where all things apart from it get dissolved through denial, are released from the transcendent state. Or (if the reading "Parā-mṛtāḥ" be adopted), those Yatis that transcend things apart from the Brahman and are immortal (by being the most exalted knowers of the Brahman), when their inner senses attain the rhythmic state, all of them, that are already liberated, are once again liberated, when the time for being dissolved in the substance of the Brahman approaches, in the regions of the Brahmaloka and become the Brahman alone.

(2.4)

PRELIMINARY REQUIREMENTS FOR MEDITATING ON THE QUALIFIED (SAVIŚEṢA) BRAHMAN

In a secluded spot, at a propitious hour, seated in Sukhāsana (comfortable posture) in a cleanly condition, with his neck, head and body well-balanced and erect, having transcended the Āśramas (the four stages in life, viz., of the celibate, the house-holder, the recluse and the ascetic, and remaining in the stage of total renunciation and self-abnegation, that being the fittest for the controlling of the inner and the outer senses), this Parivrāt, having restrained all the organs of perception and action and the mind as well, and caused their functions to cease, making obeisance to his

5

66

ŚAIVA UPANIṢADS

own Guru (by whom he was initiated into the highest state), with due devotion, reflecting thereafter (through meditation and deep absorption) on his own Ātman seated on the Puṇḍarīka or white-lotus of his heart, that is devoid of all passion, that is exquisitely pure (being immune from the impurity of ignorance), that is transparent in the middle (due to the annihilation of the ignorance of the Ātman) and is devoid of sorrow (due to the absence of misery generated by things apart from the Ātman); meditating thereafter upon the incomprehensible (transcending the range of the mind and speech and lying beyond the range of the senses), the indistinct (that could not be distinctly cognized by the senses and the intellect), the infinite in form (not having either a beginning or the middle or the end), Śiva (that is perpetually auspicious), the tranquillized (with all external and internal functions abated), the immortal (absolute existence), the Brahman, the Yoni (the source of the entire phenomenal world which is the creature of a deluded vision), that which is the prime cause of all, which is itself without cause, and with the dissolution of all effects, stands as the Brahman alone, that has neither cause nor effect, that has neither beginning nor middle nor end, the one absolute over-lord (capable of pervading wherever there is scope for pervasion), that is of the form of sentience and bliss, and yet formless and hence wondrous, that is conjoint with Umā (in the form of Ārdhanārīśvara or that is ever associated with Brahmavidyā), the Parameśvara, the Omnipotent Lord of all,

having as his three eyes (the sun, the moon and fire),

the blue-necked (because of the virulent poison swallowed during Amṛtamathana, shining with a dark-blue lustre from the throat), the tranquillized one (with a composed mien or that has caused the abatement of the ignorance of the Ātman among his devotees by their assuming the attitude, “I am this Īs'vara ”),

the source of all beings, the all-witness (the sentience that manifests itself on account of the transparency of the mind purified through such meditation), the Parivrāṭ-sage attains the radiance that shines on the other side of darkness and becomes that alone. (5-7)

Realization of Sarvātma Brahman, the Highest Means.

He (the sage that has attained Brahman), is the (four-faced) Brahmā; he is S'iva; he is Indra; he is the imperishable (Kūṭastha); he is the supreme being that is manifest in its own glory; he alone is Viṣṇu (the all-pervading Hari); he is the Prāṇa; he is Kāla (the consummator of all things, or Yama, the god of death); he is fire; and he is the moon. In short, he alone is all, whatever has been, whatever is yet to be, and whatever is ancient. Having known him, one transcends even death. There is no other royal road to liberation. Simultaneously with the dawning of the knowledge of the Brahman, eclipsing things apart from the Brahman, the knower becomes

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ŚAIVA UPANIṢADS

the Brahman alone. Looking upon the Ātman inherent in all beings, from the four-faced Brahmā, down to a blade of grass, as in no way differentiated from his own innermost Ātman, and again conceiving all beings in his own Ātman, as the substratum of all, when the delusion relating to the super-imposition of being all things on the Ātman, that is the substratum of all, has vanished through the denial of their existence apart from Ātman, owing to the growth on a vast scale of the substratum-less Brahman into which all things ultimately merge, looking at the transcendent Brahman alone, the knower attains the state of remaining as the Brahman alone, and not by any other means.

(8-10)

Rule Relating to the Meditation

on the Praṇava

Should such a consummation be not attained, then, making his own inner sense the nether Araṇi (sacrificial chip of wood) and the Praṇava the upper Araṇi-chip, and practising the extraction through mathana, investigation aided by resourcefulness resulting from the study of Vedānta of the fire of realization (through the actual perception of the form of the Brahman, by remaining confirmed in the attitude, "I am the Brahman that is the substratum of all misconceptions superimposed on it"), the accomplished adept completely burns up and reduces to ashes his sin of the ignorance of the Ātman.

(11)

THE KAIVALYOPANIṢAD

69

Saṁsāra is of Paramātman Alone in the

Form of the Jīva

He (the reputed Paramātman that would not brook the misconception relating to the existence of things apart from himself), being deluded by Māyā (of the form of ignorance of his own self) all around him (though in reality he is beyond the pale of the influence of Māyā), by abiding in the gross and other kinds of body, resorts to all kinds of action due to the influence of false pride that every thing every where is his own and pertains to himself. He alone derives the satisfaction incidental to the waking state of enjoyments of various kinds such as women, food, drink and the like. While in the dreaming state he, as the Jīva, is even then the enjoyer of pleasure and pain in an artificial word of his own created by his own mind under the influence of Māyā and based on the Vāsanā (impressions left on his mind by his experiences during the waking state as if they were real). While during sleep (as long as it lasts) when all the functions of his organs of perception and action, as well as of his mind, stand abated (along with the delusion relating to the existence of things apart from himself), being over-powered by the darkness of his ignorance, he attains Brahman of the form of bliss. Again, owing to the operation of the influence of the Karma of his previous incarnations, he reverts to his dreams or is roused to his waking state. The Jiva that diverts himself in the three cities

70

ŚAIVA UPANIṢADS

wherein he abides, viz., the bodies of the gross, subtle

and potential states, corresponding to the waking

dreaming and sleeping states of the Jīva, from that

(Jīva) alone has come into being this panorama of the

phenomenal world of names and forms, even as the

rope-serpent comes into being in the perfervid vision

of an ignorant man. That which is the substratum

of all the creatures of ignorance and the multitudes

of their concomitants, that (Brahman) is of the form

of unsurpassed bliss and is the indivisible one essence

of existence, sentience and bliss wherein the three

cities (abodes of the Jīva, the gross, the subtle and

the potential bodies) get dissolved. From this (sub-

stratum of all), the Prāṇa (vitality-principles of the

character of the power of sentient and non-sentient

action), is generated like the rope-serpent. Similarly,

the mind of the character of the power of perception

and all the organs, known as the organs of perception

and action (the body and the like), ether, air, fire, water

and earth, the prop of the universe, all these derive

their existence.

(12-15)

ABSENCE OF DIFFERENCE BETWEEN THE JĪVA

AND THE ĪŚVARA

That which is the substratum of all things indi-

vidually, indicated by the term " Thou " of the sacred

text, " That thou art," which is the substratum of all

things collectively, indicated by the term " That " of the

sacred text, which is the little substratum that remains

after the rejection of all things apart from it, and is attained after an exhaustive denial of the existence of all such things, that which is believed to be the substratum of the entire universe but really transcends the entire universe superimposed on it, that great transcendent entity, the Parabrahman, is the All-Ātman (immanent in the innermost core of all), the super-abundant one, devoid of beginning, middle or end and other tripartite divisions and differentiations, what is subtler than the subtlest ideations of the mind, and is yet in reality devoid of grossness, subtlety or extent, the eternal being of the form of infinite existence, that alone is the Brahman which forms the basis of the denial of the totality of phenomenal existence.

That (Brahman) alone is indicated by the term "Thou" which forms the basis of the denial of phenomenal existence individually. What is indicated by the term "Thou" is alone indicated by the term "That", and not otherwise. In the absence of what are in need of a prop, either individually or collectively or bothwise, what has been described as their substratum (the Brahman) ceases to be a substratum or stands in no need of a prop for itself, and is therefore absolutely one alone.

What reveals the phenomenal world of the waking, dreaming, and sleeping states (the Viśva, the Virāj and the Oṭr and the like (as apart from itself) is the Brahman alone. Should the phenomenal world really exist, the Brahman will reveal it through its own radiance. Should the phenomenal world be not really existent, the Brahman will reveal such non-existence by manifesting

72

śAIVA UPANIṢADS

itself alone. On coming to realize, "I alone am the

Brahman that is thus established," simultaneously

with such realization, one is liberated from all the

bonds resulting from the delusion relating to the exist-

ence of things apart from the Brahman. Whatever

is fit for enjoyment in the three Dhāmas (seats of

enjoyment), assuming the form of bliss in the gross

state, whoever are the enjoyers (the Viśva, the Taijasa

or the Prājña), and whatever be the experiences of the

enjoyment (forming whatever subdivisions of the gross

state they may be, as also whichever deity exercises its

beneficial influence over such enjoyment), the All-witness

standing apart in a passive attitude from the experiences

he bears testimony to in the innermost core of the three

cities, viz., the physical, mental, and causal bodies,

standing apart as the Kūṭastha), the "I", the absolute

sentience, the eternally auspicious substratum standing

alone, is Sadāśiva alone. All things of the phenomenal

world of ignorance and its concomitants have had

their origin in me (Sadāśiva), and all things derive

their sustenance in and through me (Sadāśiva) alone. In

me alone do all of them attain their dissolution. I am

"That", the Brahman of such character, the peerless,

non-dual and eternal existence.

(16-19)

DEMONSTRATING THE NON-DUAL (ABHEDA)

EXPERIENCE

Even as I am the cause of all, even so I alone

am tinier than the tiniest speck of the concomitants

of ignorance, such as the subtle ideations of the mind and the like. I am likewise more prodigious than the most prodigious Mahat-tattva (the stupendous ignorance of the Ātman and its brood of concomitants, as all-pervasive as ether and the like and blooming out of the primordial ignorance generated by Māyā). So also I am this Viśva (Universe) which manifests itself in various and variegated forms, embracing as I do all of them, and there is not even an atom existent apart from me. I am the most ancient Puruṣa (peerless in point of fullness). I am the Īśa (the omnipotent controller of all). I am Hiraṇmaya (of the character of the Sun of radiance). I am of the form of Śiva (the eternally auspicious). I am devoid of hands and feet but yet possessed of the powers of grasping and locomotion to an incomprehensible extent. I have no eyes but yet see. I am earless but yet hear. I know perfectly well that apart from me, the Brahman, there is nought. I am of a form apart from the range of all. There is no knower of me who am of the character of bliss. I am of the character of sentience always. I alone am knowable through the various Vedas and their innumerable Śākhās. I alone am the source of the several works on the Vedānta (the Bādarāyaṇasūtras and the various commentaries thereon). Likewise, I alone am the knower of all the Vedas. Religious merit and sin are not for me. Neither dissolution, nor birth, nor the body, nor its limbs, nor the group of organs of perception and action, nor the mind is for me. Neither the

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S'AIVA UPANIṢADS

earth-element, nor waters, nor fire, nor air, nor ether is for me.

(20-23)

FRUIT OF EXPERIENCING THE NON-DIFFERENTIATED FORM (ABHEDĀNUBHŪTI)

Having thus realized the real form resting in the innermost cavern of the heart-lotus of all beings, of the Paramātman, who is digitless (being beyond the pale of the sixteen Kalās, beginning from the “Prāṇa” and ending with “Nāman”), who is peerless (being without a counterpart to match), who is the all-witness, who is devoid of any differentiation as an entity standing apart from the distinctly manifest gross cosmos and the indistinct and subtle chaos, who is of the form of pure sentience, in this manner, in the attitude, “I am of that non-differentiated form alone”, simultaneously with such realization, one attains the form of the Paramātman alone and attains Kai-valya.

(24)

RULE RELATING TO THE UTTERING AS JAPA OF THE S'ATARUDRĪYA

He (the seeker who has not had the actual direct perception of the Brahman) who studies the S'atarudrīya (the chapter on Rudra) daily, as far as it lies in his power (or at least the Pañcarudrīya), becomes hallowed, like fire (the chief factor in the performance of rituals enjoined in the S'rutis and the

Smṛtis), from the sin of stealing gold ; is hallowed from the sin of drinking spirituous liquor; is hallowed from the sin of the slaughter of a Brāhmaṇa; is hallowed from the sin of omission of performing austerities prescribed by the S'āstras and the sin of commission of performing austerities not having the sanction of the S'āstras.

From such study he derives the fruit of resorting to the Avimukta (the place of pilgrimage in the neighbourhood of Kāśī-kṣetra or the Jyotirliṅga established in the Ājñācakra over the middle of the eyebrows).

He who has reached beyond the first three stages in life, viz., of being a celibate, a house-holder and a recluse and renounced the phenomenal world and become a Samnyāsin, should utter this S'atarudrīya as Japa, either always or once for all.

Through such uttering the practitioner will attain the knowledge of the Brahman alone, in the attitude, " I am the Brahman alone", which has the power of drying up the ocean of worldly existence.

Therefore, through knowing this (Paramātman) to be of the character of being one's own Ātman, simultaneously with the dawning of such knowledge, the seeker attains the fruit of incorporeal aloneness (Kaivalya), attains the fruit of incorporeal aloneness.

Thus. (25-26)

THE GANAPATYUPANIṢAD

[This Upaniṣad, which is the eighty-ninth among

the 108 Upaniṣads and forms part of the Atharvaveda,

opens with a mantra in adoration of Gaṇapati and a

prayer seeking his protection, and after expounding

the All-Ātmic character of his, the eight-syllabled

Gāṇeṣṭī Vidyā, the Gaṇapati Gāyatrī and the Mālā-

mantra, winds up with a narration of the various fruits

attainable through the special practice of the mantra,

ultimately leading to the remaining as the supreme

sentience alone, devoid of all things apart from it].

HYMN IN PRAISE OF GAṆAPATI

Oṃ! Laṃ! Unto Thee that art of the form of the

Turya, indicated by the Oṃkāra, unto Gaṇapati, I

make solemn invocation. May there be complete

identity between us both. [Or, my salutation unto

thee that art the Gaṇapatitattva, the import of the

Oṃkāra, that abidest in the Mūlādhāra as thy seat,

indicated by the syllable “Laṃ”, the seed-syllable of

elemental earth standing for the Mūlādhāra]. Thou

alone that art what remains in every one of the organs

of the body, such as the ears and the like, and guidest

and controllest their respective functioning and with-

drawal from functioning), the supreme vital principle

and sentience, and the Kūṭasthātman, art that (all-

controller). As the Pradhāna-Puruṣa infilling the

Mūla-prakṛti, as the Jīva immanent in the triad of

bodies, thou alone art the exclusive creator through

being of the character of the all-pervasive Viṣṇu ; thou

alone art the exclusive upholder by being the prop of

all ; thou alone art the exclusive destroyer of all in

thy character as Rudra; thou alone art the very Brah-

man, that is ultimately all this phenomenal world

that is manifest verily as the Brahman alone ; thou

alone art the Ātman directly manifest of the form of

the innermost Ātman of all beings. Thee alone I

always speak of as Ṛta or the moral rectitude which is

the mainstay of every-day life. Thee alone I speak of

as Satya or the real (absolute) existence.

(1-3)

PRAYER UNTO GAṆAPATI

O Gaṇapati that hast attained the state of the Para

Brahman and the Apara Brahman of the non-quali-

fied as well as the qualified types respectively, do Thou

afford protection unto me that have sought shelter under

Thee ; do Thou afford protection unto me, the imparter

of instruction relating to Thy Vidyā unto my batches

of disciples ; do Thou protect those that receive instruc-

tion from me relating to Thy Vidyā ; do Thou protect

me, the bestower of the Vidyā ; do Thou protect him

who holds on to such instruction ; do Thou protect the

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S'AIVA UPANIṢADS

preceptor who is skilled in the continuous repeating of

the Vidyā; do Thou protect the disciple who repeats

after the Guru; O Gaṇapati that hast attained the

state of the Virāj, do Thou protect me by releasing me

from the ignorance contracted from the east; do Thou

protect me by releasing me from the ignorance con-

tracted from the south; do Thou protect me by releasing

me from the ignorance contracted from the west; do

Thou protect me by releasing me from the ignorance

contracted from the north; do Thou protect me by

releasing me from the ignorance contracted from the

above; do Thou protect me by releasing me from the

ignorance contracted from below; likewise, by releas-

ing me from the ignorance contracted from the inter-

mediate directions; from all sides around me, do Thou

protect me, protect me, from all impediments, through

the power and glory of Thine.

(4)

PRAISE OF GAṆAPATI AS BEING OF THE

CHARACTER OF THE ALL-ĀTMAN

O Gaṇapati, Thou constitutest speech of the

character of the Oṃkāra and its import, the Para and

the Apara Brahman. Thou art the Brahman im-

manent in every one of the organs of the body, by

being the Īśvara controlling their respective functions,

by being "the ear of the ear" and so on, as the Śruti

says. Thou art the supreme sentience that reveals

itself in the form of knowledge, distinct knowledge,

perfect knowledge and knowledge of the truth. This

phenomenal world in its entirety originates from Thee alone of the character of the four-faced Brahmā at the end of every Pralaya. This phenomenal world in its entirety derives its sustenance from Thee alone of the character of the all-pervasive Viṣṇu. This phenomenal world in its entirety will attain its dissolution with form in Thee alone of the character of Rudra, only to be re-awakened in the same form again, at the end of every Pralaya, commencing from the Nitya-pralaya of sleep on to the Kalpa-pralaya. This phenomenal world in its entirety attains its dissolution (shorn of its form, in all reality) in Thee alone, the formless Brahman. Thou alone art the earth-element, waters, fire, air and ether, looked upon as things apart from Thee, by the fancy of persons ignorant of the real nature of the Brahman. Thou alone art the four different stages through which articulate speech springs up, viz., the Parā, the Paśyantī, the Madhyamā and the Vaikharī. Thou transcendest the three Guṇas (rhythm, mobility, and inertia). Thou transcendest the three bodies (gross, subtle and causal). Thou transcendest the three durations (past, present, and prospective). Thou art eternally established in the Mūlādhāra of four petals, in the individual, collective, partly individual and partly collective, as well as the Turīya aspects of the cosmos. Thou art of the character of the three Śaktis, viz., the powers of sentient action, knowledge and desire. Yogins ever contemplate on Thee alone in the attitude, "I am the Brahman". Thou art Brahmā, the Creator.

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ŚAIVA UPANIṢADS

Thou art Viṣṇu, the sustainer. Thou art Rudra, the destroyer. Thou art Indra. Thou art Agni (fire). Thou art Vāyu (air), and other guardians of the cardinal points. Thou art the Sun (the eye of the Universe). Thou art the Moon (the lord of the herbs, the feeder of the Universe). Thou art the Brahman (vastly expanding everywhere). Thou art the Bhūr, the Bhūvar and the Suvarlokas, as well as the Oṃkāra, and hence comprehend all as the all-Ātman.

(5-6)

THE EIGHT-SYLLABLED MŪLA-MANTRA OF GAṆAPATI

Having uttered the first letter composing the word "Gaṇa" (Ga), then the first letter of the alphabet (Akāra), and the Anusvāra (Ṃ), transcending them, radiant with the half-moon (Bindu) likewise; this, conjoint with the Tāra (Oṃkāra), viz., "Om, Gaṃ", is the real form of the Manu (Mantra). The syllable "Ga" is the fore-part of its form. The "Akāra" is the middle part (merged in the form of the previous one); while the Anusvāra is the final part of the form. The Bindu (the Ardhamātrā) is the upper part of the form. The Nāda that is obtained by pronouncing with a long intonation, is the Sandhāna (placing together of the several parts). The Samhitā (the continuous intonation of all the syllables simultaneously) is the Sandhi (compact form). This is the reputed Gāṇeśī-vidyā. Gaṇaka is the seer of the Gaṇeśa-mahāvidyā. Ṛcad-gāyatrī is the

Chandas (metre employed). "Gam" is the Bīja (seed syllable). "Namah" is the Sakti (potency). "Ganapataye" is the Kilaka (peg). S'rī Mahāganapati is the Devatā (presiding deity). The six Anganyāsas are to be performed with "Gām", "Gim", "Gūm", "Gaim", "Gaum" and "Gah". The meditation is with the Mantra commencing with the words, "Ekadantam" and so on [vide (11) below]: The Pañcapūjā is to be performed with "Lam" etc. "Om, Ganapataye namah" (Om, salution unto Ganapati) is the Mūla-Mantra. Then should be performed the Pañcapūjā with the meditation on the heart and others.

(8, 9)

The Ganapati-Gāyatrī

"Ekadantāya vidmahe vakra-tundāya dhīmahi, tanno dantilḥ pracodayāt" (we devote all our perception unto the one-toothed god; we devote all our meditation unto the god with the curved trunk of the elephant ; may the elephant-god direct us along the right track).

(10)

Meditation on Ganapati

He who meditates on the one-toothed god, having four arms, wielding the cord and the goad with two of them, manifesting with the two others the Abhaya (fear-not) posture and the Varada (boon-bestowing) posture, having the musk-rat as the emblem on his

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ŚAIVA UPANIṢADS

ensign, with a red protuberant belly, and ears resembling winnowing baskets, putting on a red garment, with

his limbs smeared with red sandal-paste, worshipped with floral tributes of red flowers, ever mercifully disposed towards his devotees, who is the prime-cause of

the phenomenal world, never swerving from his self-chosen right track, who came into being at the beginning of the creation to the good fortune of all beings,

who stands apart from the influence of the Puruṣa (Īśvara) and the Prakṛti (Māyā), transcending all in

this manner, that Yogin, meditating on the non-differentiated Gaṇapati, is superior to and excels

Yogins who merely meditate on the differentiated Gaṇapati.

(11-14)

THE MŪLA-MANTRA OF GAṆAPATI

Salutation unto thee, Vrātapati, the leader of Vrātas (troops of gods such as Brahmā and others), Gaṇapati,

the leader of Gaṇas (multitudes of human beings), unto thee salutation, unto thee the leader of Śiva's Pramathagaṇas, Pramathapati; may our salutation be unto

thee, with the protuberant belly, that art the one-toothed god, the destroyer of all obstacles, the beloved son of

Śiva, and the bestower of boons, specially incarnate, as it were, for the purpose, salutation, salutation. The

practitioner who resorts to the Gaṇapati-mantra, the Gāyatrī and the Mālā-mantra in the prescribed manner,

gets his mind purified thoroughly, and thence he derives knowledge, distinct knowledge and perfect knowledge

as a result of his investigation into the Gaṇeśa-Vidyā,

and, simultaneously with the consummation of such

knowledge, attains Kaivalya, by remaining in the state

of aloneness with the Gaṇapati-Paramātman, the quest

of such knowledge.

(15)

FRUIT OF STUDYING THIS VIDYĀ

He who studies this crest of the Atharvan

(Upaniṣad forming part of the Atharvaveda), tends

in this direction of becoming the Brahman alone. He

attains the indivisible bliss of the all-immament Brah-

man (the All). He is by no means affected by all

kinds of obstacles and attains the state of Brahman

without impediment. He is released from the evil

consequences of having committed the five heinous

sins and other sins of a minor nature. He destroys

the sins committed in the course of the day by study-

ing it in the evening twilight. He destroys the sins

committed over-night by studying it early in the

morning. By practising it both in the morning and the

evening twilights, he is rid of all sins and attains the

four ends of human existence, viz., Dharma (righteous

conduct), Artha (wealth), Kāma (the fulfilment of his

heart's desires) and Mokṣa (liberation).

(16)

RULE RELATING TO THE BESTOWAL OF THIS VIDYĀ

This Atharvaśiras Upaniṣad should not be bes-

towed by any means on one who has no disciples

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ŚAIVA UPANIṢADS

attached to him. Should any bestow it on such a one, out of delusion, he becomes a confirmed sinner.

(17)

Application in Quest of Specific Desires

Whichever desire one seeks the gratification of, that desire he will get gratified by studying this Upaniṣad a thousand times.

Should one sprinkle water over which this has been uttered, over and about an image of Gaṇapati, he will become an accomplished debator.

Should he utter this, without taking his food, on the fourth day of the lunar fortnight, he will attain the accomplishment of the Vidyā.

There is this text of the Atharvaṇaveda, " He who knows how to conduct himself towards the Brahman, will have no fear at all at any time ";

by practising this Vidyā will he shuffle off his mortal coil;

he becomes the Brahman alone.

He who worships Gaṇapati with sprouts of the Dūrvā-grass, uttering this, becomes comparable with Vais'ravaṇa (the god of wealth), in point of worldly prosperity.

He who worships him with fried grains becomes a famous man and a man of intellect.

He who worships him with an offering of a thousand Modakas (a small, round, sweet-meat of that name), will attain as the fruit the fulfilment of his heart's desires.

He who worships him with the offering of sacred twigs (samit) and ghee as oblations to the sacred fire, will attain all, will attain all.

By causing eight Brāhmaṇas to completely grasp this Upaniṣad, (by imparting this unto them) he becomes possessed

of the illuminating power of the Sun. By uttering as

Japa this during the time of Solar eclipse, either in a

great sacred river or in front of an image, he becomes

accomplished in the use of the Mantra with efficacy.

He becomes released from even the mightiest obstacle.

He becomes released from the most noxious fault he

might be subject to.

(18)

Fruit of the Knowledge of the Vidyā

He who knows thus, becomes the knower of all,

becomes the knower of all. Thus the Upaniṣad.

(19)

THE JĀBĀLYUPANIṢAD

[This Upaniṣad, which is the one hundred and fourth' among the 108 Upaniṣads and forms part of the Sāmaveda, deals with Bhasmadhārana (wearing the Tripundra mark with ashes), as the means to be employed for the acquisition of the knowledge of the highest Truth (the Brahman), the rule prescribed therefor and the fruit derived from conforming to the Sāmbhava-vrata, leading to the attainment of the highest truth of the Para and the Apara Brahman, in the form of a discourse between Jābālin and Paipalādin].

Intense Meditation on Īśvara, the Means to Acquire Knowledge of the Highest Truth

Thereupon Paippalādin asked the reputed Lord, Sage Jābālin, thus : " O Lord, pray relate unto me the secret of acquiring the knowledge of the highest eternal verity, the Parabrahman". Jābālin remained silent, without making any response to the query. Paippalādin, in keeping with the import of the sacred text,

THE JĀBĀLYUPANIṢAD

87

" Wherefrom words recede baffled, along with the

mind " (Yato vāco nivartante aprāpya manasā sāha)

understood Jābālin's irresponsive attitude of silence

to indicate the profound secret of the highest truth,

the Brahman of the peerless, non-differentiated

state, of the form of irresponsive, profound silence,

that could not be adequately described in words nor

portrayed by the mind and, with a view to unravelling

the mystery further, adopted the means of riddling

Jābālin with a number of questions bearing lon the

subject. " What is the Tattva (truth of the Brah-

man) ? What is the Jīva ? What is the Paśu ? " What

is Īśvara ? What is the means to be employed for

liberation ? " He (Jābālin) thereupon replied unto

him (Paippalādin) thus: " Well has all this been

asked by thee. I shall presently explain all this

relating to which information has been sought by

thee ". Again he (Paippalādin) asked him (Jābālin)

thus: " Whence has this been known by thee ? "

Again he (Jābālin) answered him (Paippalādin)

thus: " From Ṣaḍānana (the six-faced son of Śiva) " .

Once again, he (Paippalādin) asked him (Jābālin)

thus: " Whence was it known by Ṣaḍānana ? " Again

he (Jābālin) replied unto him (Paippalādin) thus :

" From Īśāna was it known by him (Ṣaḍānana) " .

Again he (Paippalādin) asked him (Jābālin) thus:

" How was it known by Ṣaḍānana from him (Īśāna) ? "

Again he (Jābālin) replied unto him (Paippalādin)

thus: " From Upāsanā (intense meditation) of him

Īśāna) did Ṣaḍānana derive such knowledge ". (1.9)

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ŚAIVA UPANIṢADS

EXPOSITION OF THE ETERNAL VERITIES (TATTVA)

OF THE, PAS'U AND PAS'UPATI

Again he (Paippalādin) asked him (Jābālin) thus :

" O Lord, pray be merciful enough to explain unto me

all this along with the secret underlying them ". Being

thus asked by him (Paippalādin), he (Jābālin) ex-

plained unto him all that had to be explained about

the hidden truth thus: " The lord of the Pas'us (the

Jivas that are bound by the bond of ignorance of the

Ātman), Parames'vara, though himself accomplished

with the powers of sentient action, knowledge and

desire when acting as though influenced by individual-

ity, is known as the Jīva swirling in worldly existence.

He (the Īs'a, behaving very much like the Jīva) is

alone known as the Pas'u. Thus the identity between

the Jīva and S'iva becomes established. " The prime-

cause, having brought about the effect, itself attains, as

it were, the state of the effect ". " The Jīva is S'iva

and S'iva is the Jīva. The reputed Jīva is S'iva alone,"

says the S'ruti. This Īs'a is in reality the omniscient

overlord (knowing, as he does, that apart from him

there is nought), is endowed with the power of ac-

complishing the five kinds of actions (Kṛtya of the five

Brahmans, viz., creation, sustenance, destruction, be-

nediction, and vanishing suddenly from view), the

omnipotent overlord that is immanent in all, who yet

remains alone (apart from all), he alone is the Para-

mātman, Pas'upati (the lord of Pas'us, the Jīvas)".

Once again he (Paippalādin) asked him (Jābālin),

thus: "What are the Pas'us? Pray tell me." "The

Jīvas are said to be the Pas'us. Pas'upati is so called

because of his being the controller of the Pas'us"

was Jābālin's reply. Again he (Paippalādin) asked

him (Jābālin) thus: "How can the Jīvas be Pas'us?

How can their controller be Pas'upati?"

He (Jābālin) replied unto him (Paippalādin) thus: "Even as cows

and other (herbiverous) animals that subsist on grass,

that are by themselves devoid of discrimination, that

are driven by others, that are employed in agricultural

and other operations, that put up with all kinds of

torments, and are capable of being tethered by their

masters, are the Pas'us; even so are the Jīvas

Pas'us; even as the masters of such cows and other

animals are Pas'upatis, even so the omniscient Īs'a

is Pas'upati."

(10-15)

Wearing of Vibhūti Marks the Means

of Acquiring Knowledge

"Through what means is the realization of the

Pas'upati attained?" Thus asked Paippalādin again.

Again he (Jābālin) replied unto him thus: "Through

the wearing of Vibhūti marks alone is it attained.

(16, 17)

S'āmbhavavrata

"What is the procedure to be adopted for the

wearing of the Vibhūti marks? Over which parts of the

body should such marks be worn?" Thus asked

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ŚAIVA UPANIṢADS

Paippalādin. Again Jābālin replied unto him thus :

" Having taken the ashes in the right hand, with the uttering as Japa of the Mantras of the Pañca-brahmaṇs,

Sadyojāta and others, placing it on the left palm and uttering over it this Mantra, " Agniriti Bhasma "

and so on (what is fire is ashes, and so on), thus all the while touching the ashes with the right hand, then

taking it up carefully with the right hand, with the Mantra " Mā nastoke " and so on (pray do not unto our little disciple, and so on,)

mixing it well with water with the Mantra " Triyāyuṣam " and so on (for three durations of Jamadagni's life, and so on),

one should place the Tripundra-mark over the head, the forehead, the chest and the shoulders. With the five

Mantras beginning with " Triyayūṣam," and so on, and with the Tryambakānuvākas (the Mantras of the

Mṛtyuñjaya-sūkta), one should mark the three parallel lines transversely across the head, forehead, chest

and shoulders. This making of the Tripundra-marks, with the formalities prescribed for the purpose is what

is known as the Śāmbhava-vrata (the vow of Śambhu).

This vow has been made mention of in all the Vedas and by the expositors of the Vedas. Hence should the

seeker after liberation keep this vow, for not incarnating again and again.

(18, 19)

THE MEASURE OF THE TRIPUṆḌRAREKHĀ

Then, with a view to knowing the exact measure of the Tripundra-mark, Sanatkumāra enquired about

the measure of the Tripundra-mark when worn. Unto him replied Rudra as follows: "As for the wearing of

the Tripundras as prescribed in the Vedas, the lines are threefold alone. Across the forehead, as far as it

stretches on either side, then as far as the eyes stretch on either side, and in between the middle of the eye-

brows as well, should the Tripundra-marks be worn.

(20)

Modes of Conception Relating to the

Three Rekhās of the Tripundra

What is the Tripundra's first line, that is the Gārhapatya-fire (including the fire in the bowels of the

earth and the like); the syllable "A", individually and collectively, of the Pranava; Mobility (abiding

in the Vis'va, the Virāj and the Otr, among the three Gunas) ; the Bhūr-loka; the Ātman of the line;

the power of sentient action (of four-faced Brahmā) ; the Rgveda; and the early morning-austerity; and

Prajāpati (the great Brahman, non-differentiated from the innermost Ātman), is its deity. What is the

second line, that is the Dakṣiṇa-fire; the syllable "U", individually and collectively, of the Pranava;

the rhythm (of the Taijasa, the Sūtra, and the Anu-jñātr, among the three Guṇas; the Antarātman ;

Viṣṇu; the power of desire (of the form of truthful resolve) ; the Yajurveda; and the noon-tide austerity ;

and Sadāśiva is its deity. What is its third line,

that is the Āhavanīya fire; the syllable "M", individually and collectively, of the Pranava; the inertia

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śAIVA UPANIṢADS

(of the Prājña, the Īśvara, and the Anujñāikarasa among the three Guṇas); the Paramātman (Rudra); the power of knowledge (of the form of unbridled omniscience); the Sāmaveda; and the third austerity (of the evening-twilight); and Mahādeva is its deity, thus. (21)

Fruit of Wearing the Bhasma-mark

That knower who practises with ashes, in conformity with the rule prescribed for wearing the Tripundra-mark, after being duly initiated thereinto, through the grace of the Guru, be he a celibate, householder, recluse who has taken to the woods, or an ascetic (closely observing the rules of conduct laid down for his particular stage in life), becomes hallowed, through the purification of his sins, be they ordinary or heinous in their effect. He becomes one who has had his ablutions in all the (three and a half crores of) sacred streams and waters, even without resorting to them. He attains the fruit of having studied all the four Vedas (to wit, a perfectly pure mind). He becomes one who has come to know all the Devas. He becomes one who has recited as Japa all the Rudra-mantras in perpetuity. He attains the secondary fruit of having enjoyed all enjoyments of this as well as the other world. He attains the primary fruit of giving up his body and attaining Śivasāyujya (communion with the Paramātman, Śiva, and attains the transcendent fruit of incorporeal Kaivalya). He does not incarnate again. Thus. "Om" (the

THE JĀBĀLYUPANIṢAD

93

Turya-turya of the form of silence, with which Jābālin

so eloquently responded at first to the queries of the

sage Paippalādin, by remaining silent for a while, and

which shines at the topmost part of the resonance of

the Turīyomkāra, that real form of the Turya-turya,

which is perceived with the abatement of the four times

fifteen misconceptions commencing from the Jāgrat-

jāgrat, and ending with the Avikalpānujñaikarasa), that

alone is the Satya or peerless, absolute existence

(whether the delusion arising out of ignorance persists

or ceases to exist). Thus the Upaniṣad. (22-23)

THE DAKṢINĀMŪRTYUPANIṢAD

[This Upaniṣad, which is the forty-ninth among the

108 Upaniṣads and forms part of the Kṛṣṇa Yajurveda,

deals with the profound secret of the knowledge of the

Śivatattva, the Mantras relating to Śiva, the means

to be employed for the attainment of the knowledge

of the Śivatattva and other allied topics, in the form

of a discourse between the Cirajīvin, Sage Mārkaṇḍeya,

and the great sages, Śaunaka and others, in glorifica-

tion of the Paramātman, Śiva.]

ATTAINMENT OF THE STATE OF A CIRAJĪVIN

THROUGH THE KNOWLEDGE OF THE ŚIVATATTVA

In that part of Bharatavarsa, between the Saras-

vatī and the Drṣadvatī rivers, known as Brahmāvarta,

under the shade of a huge banyan-tree with over-

hanging roots, there were assembled, once upon a

time, the great sages, Śaunaka and others, at a great

sacrifice. They, after approaching Sage Mārkaṇḍeya,

the Cirajīvin (the long-lived Muni) with sacred fuel

in hand (in token of seeking tutelage under him), with

a view to their being initiated into the knowledge of

the highest truth at his hands, asked him thus: “O

Lord, by what means do thou live for a long time ?

how do thou enjoy perpetual bliss ?” Being thus

questioned the Muni replied unto them thus: “Through

the realization of the profound secret of the Śivatattva

(by remaining as the Paramātman, Śiva alone, that

has to be well guarded as a profound secret against

being profaned through bestowal on ineligible persons,

that eternal verity of the Śiva-paramātman that is

known to be attained through the denial of the inaus-

picious quarter of Avidyā and the multitude of its

concomitants which are apart from the Brahman),

through that alone am I long-lived and do experience,

all along, the bliss of the Brahman.

(1, 2)

Queries Relating to the Knowledge of the

Śivatattva

"What is that knowledge of the Śivatattva which

is a profound secret ? Who is the god referred to therein ?

What are the essential Mantras ? What is the con-

firmed conviction borne out through such knowledge ?

What is the means for the acquisition of such know-

ledge ? What is the preliminary preparation to be

made therefor ? What is the oblation to be offered ?

What is the Kālá (time) ? What is its seat ?" So

asked Śaunaka of Mārkaṇḍeya Muni.

(3)

The Real Form of the Knowledge of the

Paramasivātattva

He (Mārkaṇḍeya), by way of answering the nine

questions addressed to him, in order, replied unto him

thus: "That is the profound secret of the knowledge of

the Śivatattva through which non-differentiated percep-

tion alone excelling all others, the Paramātman, Śiva

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S'AIVA UPANIṢADS

(who is the all and apart from whom there is nought),

who, facing the south, is disposed towards making a

gift of the attainment of incorporeal aloneness (Kai-

valya) on all seekers after liberation that chance to fall

within the range of his glance, through his silent com-

mentary alone, is made to manifest himself directly

within the range of vision of the seeker, and not merely

on the basis of any indirect testimony."

(4)

THE REAL FORM OF THE DEVA THAT HAS TO

BE KNOWN

He who delights in or manifests himself in all

his splendour, having withdrawn into his own self all

forms of phenomenal existence which are experienced

by Nescience due to the misconceptions of persons

deluded about the real nature of the Brahman, who

remains as the Brahman alone at the time of the

Pralaya when all phenomenal existence meets with

dissolution (as a result. of the dawning of the know-

ledge of the supreme truth), he is the Deva (the supreme

radiance of the Brahman).

(5)

THE TWENTY-FOUR-SYLLABLED MANTRA

Here occur the following verses bearing on the'

secret of the Mantra. Of this S'rī Medhādakṣiṇāmūrti-

mantra Brahmā (the Creator) is the seer. Gāyatrī

is the metre employed. The Lord facing the south

(S'iva) is the presiding deity. The Aṅganyāsas are

THE DAKṢINĀMŪRTYUPANIṢAD

97

to be performed with the Mantra. " Om," " Hrīṁ ",

and " Om ", are respectively the Bīja, the Śakti, and

the Kīlaka in the case of all the five Mantras ex-

tracted here. Uttering " Om " at first; then uttering

" Namah " and the word " Bhagavate "; thereafter the

word " Dakṣiṇā "; thence one should extract the

word " Mūrtaye ". Then one should utter the dative

of the word " I " (" Mahyam ") and the words

" Medhām " and " Prajñām "; then after pronouncing

the syllable " Pra ", then the seed-syllable of Vāyu

(viz., " Ya "), one should pronounce the syllable

" ccha " with the wife of fire (" Svāhā "). This con-

stitutes the twenty-four-syllabled Mantra thus : " Om,

namo bhagavate dakṣiṇāmūrtaye, mahyaṁ medhāṁ,

prajñāṁ ' prayaccha, Svāhā " (Om, salutation unto the

lord Dakṣiṇāmūrtin, pray bestow on me mental

vigour and discriminative power, Svāhā). Meditation :

I praise the lord Dakṣiṇāmūrtin that is of the bright-

white colour of crystal and silver, that holds in

his hands the rosary of Akṣa-beads, strung along with

pearls, a pot containing nectar and Vidyā, and assum-

ing the Jñānamudrā with the finger-tips of the right

hand, with snakes issuing out of his arm-pits and the

the moon worn as crest-jewel, possessed of three eyes

and putting on various kinds of ornaments.

(6-8)

The Nine-Syllabled Mantra

The nyāsas of this Mantra are to be performed

with the Mantra itself. Uttering at first the foremost

word of the Veda (viz., " Om ") which is the foremost

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ŚAIVA UPANIṢADS

vowel to reach final emancipation (the Omkāra),

then extracting the five-syllabled one ending with the

visarga (viz., “Dakṣiṇāmūrtiḥ”), and the word

“Atara,” along with the visarga thereafter, at the end

one should extract the Tāra (“Om”). This is the

nine-syllabled Mantra thus: “Om! Dakṣiṇāmūrti-

ratārom (Om, Dakṣiṇāmūrtin, the Paramātman,

is unconquerable, Om). The seer and other parti-

culars of this Mantra are the same as for the previous

one. Meditation: Assuming the Varadamudrā (boon-

bestowing-posture), vouchsafing well-being and pros-

perity unto his devotees and holding the axe and the

deer (the mudrā with the right hand and the axe and

the deer with two other hands), with one other hand

resting on the knee, with the arm-pits encircled by

snake-holes, seated under a banyan-tree, with the

crescent moon in juxtaposition with his crown of matted

hair, enhancing the lustre of his milk-white complexion,

possessed of three eyes and surrounded by Śuka and

other great sages, may that foremost of all gods, Bhava,

grant purity of conception unto us.

(9-10)

The Eighteen-Syllabled Mantra

The nyāsas of this Mantra are to be performed

with the Mantra alone. Uttering the Tāra (“Om”),

and then the words “Blūṃ” and “Namaḥ,” then the

seed-syllable of Māyā and the Vāgbhavabīja (viz.,

“Hrīṃ,” and “Aiṃ”), uttering the word “Dak-

ṣiṇā”; thereafter will be the word “mūrtaye”, and

then the words "jñānam dehi"; then should one place the wife of fire ("Svāhā") last of all. This is the eighteen-syllabled Mantra that is well-guarded as a secret among all Mantras. The full Mantra is this: "Om, Blūṃ, Namo, Hriṃ, Aiṃ, Dakṣiṇāmūrtaye, jñānam dehi Svāhā" (Om, Blūṃ, Salutation, Hriṃ, Aiṃ, unto Dakṣiṇāmūrtin, pray bestow on me knowledge, Svāhā). The seer and other particulars are as before.

Meditation : With his entire body rendered white with the smearing of ashes, wearing the crescent moon (as his crest-jewel), having lotus-like hands shining with the jñānamudrā, a rosary of Akṣa-beads, a harp and a book, who is charming to look at, seated on a pedestal in a yogic posture with a graceful countenance, served by multitudes of great sages while silently expounding the highest truth seated in his preceptorial chair, bespangled with serpents (as his jewels), clad in the hide of an elephant, may that Īśvara, the Paramātman facing the south, protect us for ever.

(11-13)

The Twelve-Syllabled Mantra

The nyāsas of this Mantra are to be performed with the Mantra alone. One should utter the Tāra ("Om"), the seed-syllable of Parāśakti ("Hriṃ") the seed-syllable of Ramā ("Śriṃ"), and also the word "Sāmbas'ivāya", then the word "Tubhyam", and lastly the wife of fire ("Svāhā") thus: "Om, Hriṃ, S'riṃ, Sāmbasivāya tubhyam Svāhā" (Om, Hriṃ, S'riṃ, unto thee S'iva, conjoint with Ambā, thy

100

ŚAIVA UPANIṢADS

spouse, Svāhā). This is the twelve-syllabled Mantra.

The seer and other particulars are as before. Medita-

tion: I praise the lord with His abode under the banyan-

tree, displaying the harp, the book and the rosary of

Akṣa-beads in his hands, with his neck resembling a

cloud in colour, who excels in his power and glory

with great serpents issuing out of his arm-pits, and who

is worthy of being served by Śuka and other great

sages.

(14-15)

THE ĀNUṢṬUBHA, KING OF MANTRAS

The seer of this Mantra is Viṣṇu. The metre

employed is Anuṣṭubh. The Paramātman, Śiva,

facing the south, is the presiding deity. The Bīja and

other particulars are as before. The nyāsa of this

Mantra is to be performed with the Mantra alone.

Uttering at first the Tāra ("Oṁ"), and then the

words, "Namo bhagavate tubhyaṃ vaṭa", uttering

thereafter the word "Mūla", one should extract the

word "Nivāsine"; and after that the word "Vāgī-

śāya", followed by the word "Mahājñāna". Utter-

ing the word "Dāyine", one should extract the words

"Māyine Namaḥ". This is the Anuṣṭubha, king of

mantras; which excels all the most excellent mantras.

Meditation: I meditate, for the attainment of all my

heart's desires, on the transcendent Guru whose hands

display the Cinmudrā (the posture of pure sentience),

the book, fire and serpents, whose face beams with grace,

who has a beautiful pearl-garland round his neck, who

THE ḌAKṢINĀMŪRTYUPANIṢAD

101

is resplendent with the beams of the crescent-moon shining over his crown, who destroys all ignorance,

who is the foremost of all (he being the prime-cause of all), who is the import of the foremost words (the Vedas, the most ancient of all lore), the Lord of

Bhavānī, who has his abode under a banyan-tree with over-hanging roots. The full Mantra is: “Om, namo

bhagavate tubhyam Vaṭamūlanivāsine, vāgiśāya mahā-jñānadāyine namah” [Om, salutation unto thee, O

lord that abidest under a banyan-tree at its root, that art the supreme controller of all speech, that bestowest

the highest knowledge (of the Brahman on thy devotees) and that art the arch-illusionist (Māyin)]. (16-19)

EXPLANATION OF NIṢṬHĀ AND OTHERS

The firm conviction (Niṣṭhā) brought to bear on the seeker through the knowledge of the Śivatattva, is the

remaining alone in the attitude, “That (Brahman which remains as the only residuum as a result of the denial of

the existence of things apart from itself) alone am I ” (So’ham), as long as the embodied state persists. The re-

petition of the Mantra in the attitude of non-differentiation (between the deity of the Mantra and one’s own

Ātman is the means to be employed for the realization of and the remaining alone as the deity of the Mantra.

The preliminary preparation (parikara) for attaining the knowledge of the deity is the absolute surrender to

that deity of the form of the Mantra by concentrating one-pointedly on and thoroughly identifying one’s self

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ŚAIVA UPANIṢADS

with it with one's own mind. The oblation (bali) to be

offered for the propitiation of the deity is the dedica-

tion of the entire functioning of the organs of the body

unto the deity. The movements of the hands and feet

and the like form a fitting homage unto the deity.

The Kāla (duration of such knowledge) is the duration

of the three abodes (the gross, subtle and causal

bodies), as they are equipoised with the three Guṇas,

Rhythm, Mobility and Inertia, leading to purity of

mind. The seat (sthāna) is where the Dvādas'ānta is

placed, either in the Sahasrāra-cakra of the Brahma-

randhra or the Anāhata-cakra of the heart, twelve-digit-

lengths from the Ājñā-cakra in the middle of the

eyebrows, they being the places where the Paramāt-

man, non-differentiated from the innermost Ātman, is

attained.

(20-25)

EXPOSITION OF THE DAWNING OF THE

KNOWLEDGE OF THE ŚIVATATTVA AND THE LIKE

They (Saunaka and other sages) asked him (Mār-

kandeya Muni) earnestly once again thus: " In what

manner will the dawning (udaya) of it (the knowledge of

the Śivatattva) be? " What is its real form ? Who again

is its Upāsaka?" He replied unto them thus : " The

seeker should look upon the innermost Ātman as the

lamp of knowledge filled with the oil of detachment,

furnished with the wick of devotion and having, as its

full receptacle (oil-can), intense sentience. By doing

so he will find that the light manifests itself of its own

THE DAKṢINĀMŪRTYUPANIṢAD

103

accord in the sapless (practically non-essential) darkness of delusion, whether such delusion really exists or not. Making detachment and devotion the upper and nether Araṇi-chips and looking upon knowledge as the Citragu (the churning stick wherein the variegated sparks of fire abide), and making the churning intensely for the dispelling of the intense darkness pervading everywhere, one should look upon the secret import of the Śivatattva, as the fire of the Araṇi-wood lying dormant till it is made manifest by churning. The Paramātman, Śiva, having rescued the sage Mārkaṇḍeya (Mṛkaṇḍu's son) of the name of Viveka (proper discrimination), set upon by Yama (son of Sūrya and the god of death) of the form of Moha (delusion) and thus rendered incapable of doing anything, due to the fear of being rendered dual (differentiated from the Paramātman) by the bonds of non-investigation of the Śivatattva, stood in his own form, firmly established in his own unsurpassed bliss. That knowledge of the form of the realization of the Śiva-tattva, known as the Dakṣiṇā (capable of revealing the form of the Brahman), is alone the door (means), where through to have a look around the Paramātman. That reputed (Paramātman alone) Śiva, is represented to be Dakṣiṇābhimukha by the expositor's of the Brahman, he being attainable only through knowledge. The lord Viṛiñci (the four-faced Brahmanā) who, having resorted unto this Dakṣiṇāmūrtin, through Upāsanā, on the eve of the creation of the phenomenal world and having attained the skill and the power of creation,

104

ŚAIVA UPANIṢADS

became immensely pleased at heart for having attained

the gratification of his desire. That (Viriṋci) is the

Upāsaka (worshipper) of this Șiva, attainable through

realization alone, as " there is no other means of ap-

proach for attaining him " (nānyah panthā ayanāya

vidyate), as the Șruti says.

(26-32)

Fruit of Studying and Understanding

THE IMPORT OF THIS UPANIṢAD

He who knows this Vidyā relating to the profound

secret. of the Șivatattva is released from all sins. He

who knows thus (in the manner prescribed therefor),

experiences the state of aloneness (Kaivalya), of re-

maining as the Șiva-Paramātman alone. Thus the

Upanisad.

(33)

THE PAÑCABRAHMOPANIṢAD

[This Upaniṣad, which is the ninety-third among the 108 Upaniṣads and forms part of the Kṛṣṇa Yajurveda, deals with the forms, colours, powers, deities, and other concomitants of the five Brahmans, Sadyojāta, Aghora, Vāmadeva, Tatpuruṣa and Īśāna, their dis-solution in the Parabrahman, the manner of acquisition of the knowledge of the Parabrahman, the non-dual, sentient character of Śiva, and the attainment of Śiva in the Daharākāśa, in the form of a discourse between Śākala and Paippalāda].

THE FIRST COMING INTO EXISTENCE OF ALL THE FIVE BRAHMANS

Thereupon (after being questioned by Śākala), "O Lord, what was generated at first ?", Sage Paippalāda replied unto him thus : Sadyojāta was generated all at once". "What, O Lord" ? (asked Śākala). "Aghora" (was Paippalāda's reply). "What, O Lord ?" (asked again Śākala). "Vāmadeva" (was Paippalāda's reply). "What again are these, O Lord?" (asked Śākala). "Tatpuruṣa" (said Paippalāda in reply). "What again are these, O Lord ?" (asked Śākala again). "The prayitā or prompted

106

ŚAIVA UPANIṢADS

(supreme director as the Antaryāmin) of all things celestial and the celestial gods as well is Īśāna. The selfsame Īśāna is the controller of (the three durations) the past, the present and the future and of all Devayonis, generated from the same source as the gods, viz., the Vidyādharas, the Apsarases, the Yakṣas, the Rākṣasas, the Gandharvas, the Kinnaras, the Piśācas, the Guhyakas, the Siddhas and the Bhūtas.

(1)

Query Relating to the Colour and other Particulars regarding Them

"Of how many colours, of how many different forms and possessed of how many kinds of powers is that Pañcabrahma-vidyā which has to be preserved as a profound secret from those that are ineligible to attain it ?" Thus asked Śākala of Paippalāda.

(2)

That Secret Imparted by Maheśa

"Salutation unto that Mahādeva (great god), unto that Mahārudra (the great Rudra) ! Maheśa (the great omnipotent lord) imparted the Pañcabrahma-vidyā unto him (Paippalāda)." Thus the saying of the Śruti.

(3, 4)

The Real Form of Sadyojāta

"Should there be anything in this world which is fit to be preserved as a profound secret among all secrets, do thou listen unto that, O Śākala. Sadyojāta (the eastward-looking face of Sadāśiva), is of the

character of earth, the Pūṣan (Sun), Ramā (the spouse

of Viṣṇu), Brahmā (the creator), sentience of the

character of the three (viz., the Viśva, the Virāṭ

and the Otrātmans), the class of vowels (" A " and

others), the Ṛgveda, the Gārhāpatya (domestic fire),

the five-syllabled and other Mantras, the seven

Svaras (musical notes of the octave, Sa, ri, ga, ma, pa,

dha and ni), likewise ; its colour is yellow, its śakti

(power) is of sentient action and it is capable of

bestowing the fruits of all desires.

(5, 6)

The Real Form of Aghora

The Aghora (the face of Sadāśiva facing the

the west) is of the character of water, the Moon, Gauri

(the spouse of Śiva), the second Veda (Yajus), is of

the color of the cloud, is the vowel (" U "), is pleasing

and is said to be the Dakṣiṇa-fire. It is composed of the

fifty letters (of the alphabet), is sustenance conjoint

with the powers of desire and action, is possessed of

the quality of protecting the powers generated by

itself, is destructive of the flood of all kinds of sins,

and is capable of destroying all wicked persons and

bestowing the fruit of all kinds of wealth.

(7-9)

The Real Form of Vāmadeva

The Vāmadeva (the face of Sadāśiva facing the

South), that is the bestower of the great enlightenment

(mahābodha), is of the character of fire, is possessed of the

various Vidyās (lores) and Lokas (worlds), is lustrous

108

ŚAIVA UPANIṢADS.

with the splendour of crores of Suns (simultaneously risen), and is full of grace; that is known as the Sāmaveda, is well served by the eight kinds of songs (composed of the seven of the Sāmaveda, as well as the Gīti or song mentioned in Bharatasāstra as the eighth), with a majestic voice, that is of a mild temperament, is of the character of the Āhavanīya (fire) unsurpassed in excellence, served by the two Saktis possessed of the powers of knowledge and destruction, that is of the white colour mixed with black, that is of itself fully sentient, and is the controller of the three abodes (the gross, subtle and causal, and the three states of waking, dreaming and sleeping), that is possessed of the character of the Viśva, the Taijasa and the Prājña, that is the bestower of all kinds of auspiciousness, the bestower of the fruits of all kinds of Karma, good and bad alike, unto all men, that is of the form of the eight-syllabled Mantra, "A, Ka, Ca, Ṭa, Ṭa, Pa, Ya, Śa," or "Oṃ, namo Mahādevāya", and is firmly established in the interior of the eight petals of the heart-lotus.

(10-14)

THE REAL FORM OF TATPURUṢA

What is said to be the Tatpurusa (the face of Sadāśiva facing the north), that is surrounded by the region of air (Vāyu), that is conjoint with the five fires, that controls the potency of the seven crores of Mantras, that is known to be of the character of the Svaras (vowels) and Varnas (consonants) making

up the fifty letters of the alphabet, that is of the form of the Atharvaveda, that is the leader of the crores after crores of Pramathagaṇa (hordes), whose body is as vast and indivisible as the macrocosm, that is of the blood-red colour, that grants all desires, that is of the character of medicine for all kinds of diseases of the mind as well as of the body, that is the prime cause of all created beings, their sustenance and dis-

solution, that wields all kinds of powers, transcends the three states of waking, dreaming and sleeping, and is of the Turīya state, nay that transcends even that, as the Turīyātīta, that is designated the Turīya-brahman, worthy of being adored by Brahmā, Viṣṇu and others, that is the generator of all and is verily the tran-

scendent Brahman alone.

(15-18)

The Real Form of Īśāna

One should know the Īśāna (manifest in the middle of the aforesaid four faces), as the highest, the prompter and the witness of the functionings of the Buddhi, who is of the character of Ākāśa or ether, who is of the character of the Avyakta (the unmanifest) who is adorned with the resonance of the topmost part of the Turīyoṅkāra, who is all the gods rolled into one,

who is the thoroughly tranquillized one, that transcends the Svarā known as Sānti, lying beyond the seven Svaras (notes of the octave), who is the controller of all sounds commencing from "Akāra", whose body is of Ākāśa or etherial substance, who is the director of the

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ŚAIVA UPANIṢADS

five kinds of action (creation, sustenance, destruction,

benediction and suddenly vanishing from view), who is

of the character of the five Brahmans (Brahmā, Viṣṇu,

Rudra, Īśāna, and Sadāśiva) and who is prodigious.

(19-21)

The Parabrahman, the Basis of Dissolution

(Laya) of the Five Brahmans

Having caused the dissolution (laya) of the Pañca-

brahmans of the character of Sadyojāta and others,

established in its own self, having destroyed the glories

of its own Māyā (illusory powers) and having thereby

become firmly established in its own peerless non-dual

existence (the Parabrahman) that transcends the

characteristics of the Pañcabrahman, manifests itself

as the infinite existence with the radiance of its own

self; manifests itself in all its glory, at the beginning,

long before the phenomenal world came to be, at

the end, at the time of the great deluge wherein all

things apart from the Brahman have their dissolution,

at the end of the Kalpa, at the intermediate duration

(between the beginning and the end) and for all time,

of its own accord, and not through any other extraneous

cause apart from itself.

(22-23)

Rule Relating to the Realization of

the Parabrahman

Deluded by the māyic (illusory) powers of Śambhu,

all the Suras (denizens of Svarga-loka) do not know

THE PAÑCABRAHMOPANIṢAD

111

the world-preceptor, the prime-cause of all causes,

Mahādeva, super-abundant radiance, the Parama-

puruṣa that transcends the transcendent and has the

entire Viśva (universe) as his abode. The form of

this radiance does not stand within the range of vision

of persons deluded on account of their ignorance of

the real character of the Parabrahman. Through which

alone the Universe stands revealed, wherein alone it

meets with dissolution, that Brahman is tranquillity

par excellence, it being immune from the conception of

things apart from itself. He who knows "I am that Brah-

man, the supreme state" attains immortality of Brah-

man. He who knows Brahman thus becomes liberated,

without doubt. With the knowing of the five-fold Brah-

mans, consisting of Sadyojāta and others, as the pre-

liminary step, one should know that all this phenomenal

world is the Parabrahman, Śiva, of the character of the

five-fold Brahmans, nay he should know whatever is

seen or heard of or falls within or lies beyond the

range of his inner and outer senses, as Śiva of the

character of the five-fold Brahmans alone. On know-

ing the real character of that phenomenal world

of the five-fold character (made of the five elements),

known as the creature of the Brahman, but really

superimposed on the Brahman out of misconception,

that very moment the seeker surrenders himself unto

Īśāna, the Paramātman, and attains the exalted state

of Īśāna alone. After causing everything of the char-

acter of the five-fold Brahman to dissolve in his own

innermost Ātman which is non-differentiated from the

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ŚAIVA UPANIṢADS

Brahman, the knower should realize Śiva, the Brah-

man of the five-fold character, in the attitude, " I am

he " and attain the immortal state of the Brahman

of the form of Śiva. He who realizes the Brahman

of this character stands liberated. There is no doubt

about it. Knowing Śambhu of the five-syllabled

Mantra as of the real character of the Parabrahman,

knowing the five-syllabled Mantra beginning with the

syllable " Na " and ending with the syllable " Ya ",

(the full Mantra being, " Namah śivāya "), he should re-

peatedly utter that Mantra as Japa. One should know

all things of the phenomenal world as of a five-fold

character, for the reason that the eternal verity of

Śiva is of the character of the five-fold Brahman. He

who studies the Vidyā relating to the five-fold Brah-

man with true devotion, himself attaining the five-fold

character, shines forth of his own accord as the five-fold

Brahman alone.

(24-32)

The Character of Non-Dual or Absolute

Consciousness (Advaitacaitanyatva) of Śiva

Once upon a time Mahādeva, having imparted

instruction in this manner unto the high-souled Sage

Gālava, relating to the Pañcabrahma vidyā, taking

compassion on him, blessed the sage and suddenly

vanished into his own self of his own accord. He

who thus vanished so suddenly, on merely hearing

whom, O Śākala, what has not hitherto been heard

would have been heard, what has not hitherto been

seen

understood, would have been understood, and what has not hitherto been known, would have become known, that Mahādeva is the prime cause of all. Even as, through knowing a clod of earth alone, O Gautama, everything made of earth becomes known, as the article made of earth, the effect, is in no way different from earth, its cause, even as, through a jewel made of gold, everything made of that metal becomes known, even as, through paring off the nails once with a nail-cutter, every article made of black iron becomes known as in no way differing from the nail-cutter in its essential character, the effect, which is in no way essentially different from its cause, is verily the cause alone. What is always of the same form absolutely is the truth. Description in a form different from the actual one is indeed falsehood. That (the Brahman, the prime cause of all) is verily the one absolute cause (in no way capable of being differentiated from all its effects which would become false if described as existing apart from the Brahman), which is neither differentiated nor is of a dual character. Differentiation results in falsehood alone everywhere as the characteristics, qualities, attributes, marks and the like, forming the basis of such differentiation, stand undisclosed (without being fully set forth and well defined). Hence the eternal and immutable cause of all things is the one, absolute (Brahman) alone that is peerless. In this matter the one and only determining factor is that the pure sentience of the Brahman (which is the one real substratum of all this varying and

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ŚAIVA UPANIṢADS

variegated phenomenal existence) is non-dual (Advaya)

and absolute alone.

(34-39)

The Attainment of Śiva in the Daharākāśa

In the Brahmapura (the body which is the city

of the Brahman, wherein is the abode of the Brahman

of the Microcosm), wherein is the abode of the form

of a white-lotus (the heart), known as the Dahara, O

Sage, in the middle of it is the ether known as the

Daharākāśa. That ether is Śiva, the infinite existence,

non-dual consciousness and unsurpassed bliss. That

Śiva should be sought to be realized by all seekers.

This Śiva is the witness established in the hearts of all

beings, without any exception, and manifests himself

to the seeker, in accord with the strength of vision

and degree of spiritual development attained by the

seeker. Hence this Śiva is known as the heart of

all beings and the liberator from the bonds of worldly

existence. Thus the Upaniṣad.

(40, 41)

THE BRHAJJĀBĀLOPANIṢAD

[This Upaniṣad, which is the twenty-sixth among

the 108 Upaniṣads and forms part of the Atharvaveda,

takes the form of a number of discourses between

Kāāgnirudra and Bhusunda, King Janaka, Yājña-

valkya and others, and commencing with a touching

reference to the creation of the phenomenal world by

Brahman, succeeds in turning it to ashes by showing

that everything apart from the Brahman is ashes

alone and that what remains after turning to ashes

(ignorance and its concomitants which assume the form

of the belief in the existence of the phenomenal world

as apart from the Brahman) is the Brahman alone.

Incidentally it throws light on Vibhūti, Rudrākṣa and

the Brhajjābāla-vidyā as the means of attaining libera-

tion, on the five kinds of Bhasma, the world of the

character of fire and the moon, as also of the character

of Śiva and Śakti, the identity of the Jīva with the Īśa,

the attainment of Kaivalya through the Upāsanā of

the qualified Brahman, the procedure to be adopted

for the preparation of Vibhūti, its purification through

mantra from stage to stage, Bhasmoddhūlana, the

four substitutes for Bhasma, Bhasmasnāna, making

the Tripundra-mark, the genesis of Rudrākṣa, the fruits

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ŚAIVA UPANIṢADS

attainable from wearing Bhasma, the Tripundra marks,

Rudrākṣa and the study of this Upaniṣad, and winds

up with the glorification of the most exalted state of

the Brahman].

BRĀHMANA I

Creation by Prajāpati of the Macrocosm

of Avidyā (Nescience)

The reputed waters of the great Deluge, this macro-

cosm of Avidyā, with neither name nor form distinct-

ly manifest, remained as water alone at the time of

the Deluge betokening the end of the Kalpa. There

then came into being this one alone, Prajāpati (the

four-faced Brahmā, the seer of the Bṛhajjābāla-

mantra), in the lotus-leaf that sprang out of the navel

of Śrīmannārāyaṇa. In the interior of the mind of

that Prajāpati there arose a desire of the form, "Let

me create this macrocosm of nescience, consisting of

myriads of crores of macrocosms. For the very reason

that there sprang forth the desire for creating the

phenomenal world in his mind, whatever that Puruṣa

(Brahman) resolved upon in his mind, that thought

of his he gave expression to in words; what he ex-

pressed in words that he set about giving effect to

through action. The sentiment given expression to

by Brahman, relating to the creation of the world

and establishing the inter-relation between thought,

word and deed, set forth above, is related in the

following R̥k very much to the same effect. Long before the creation of the macrocosm of nescience, there was intense desire which, prior to the generation of the desire, was at first of the form of virility of the mind and later consummated as desire (for there can be no mind apart from the resolve which again is the root-cause of all desire). Desire (Kāma) which is a close relation, as it were, of all phenomenal existence falling within the range of vision by being apparently of great help to it, later on completely enters into the state of non-existence i.e., ceases altogether to exist by being dissolved in the Brahman which cannot be seen by the naked eye and is therefore non-existent in the eye of ignorant folk. The creative intellect (maniṣā) of poets and great seers (which is verily their mental resolve) lies deeply in their hearts and should be looked for only there. Whatever desire in the form of the quest after objects of pleasure, such as wife, wealth and the like, springs up in the heart, that draws the man of desire unto it. He who knows thus attains the state of Prajāpati alone. (1, 2)

Desire to Know about Vibhūti, Rudrākṣa and the Bṛhajjābāla-vidyā

He (Prajāpati) performed penance, for a long time, seeking the gratification of his cherished desire. Having performed penance thus, by being absorbed in deep thought, he entered the body of a highly accomplished Yogin, assuming the form of a crow, and widely

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ŚAIVA UPANIṢADS

known as Bhusuṇḍa. The reputed Bhusuṇḍa into

whose body He had entered approached Kālāgnirudra.

Having approached him, Bhusuṇḍa asked him thus:

" O Lord, pray, relate unto me about the greatness of

Vibhūti." The Lord replied unto him thus: " So be it,

O Bhusuṇḍa. What is it that is to be related unto

thee? " Bhusuṇḍa asked him again thus: " Please

expound unto me the greatness of Vibhūti and

Rudrākṣa. Said the Lord unto Bhusuṇḍa: " The

greatness of Vibhūti and Rudrākṣa has already been

explained unto thee in the company of Paippalāda

when both of you approached me on a former occa-

sion." Whereupon Bhusuṇḍa rejoined thus: " In

that case, the Śruti bearing on the subject of the fruits

derived from making use of Vibhūti and Rudrākṣa,

should be expounded unto me." " What else are we

to discourse on beyond that?" asked the Lord.

Bhusuṇḍa replied: " Pray, do thou initiate me into the

thorough knowledge of the Śruti of the name of the

Brhajjābāla-vidyā which is capable of bestowing liber-

ation on the initiated."

(3-9)

EXPLANATION OF THE NAMES AND FORMS OF

THE FIVE KINDS OF ASHES (BHASMA)

By way of compliance with Bhusuṇḍa's request

the Lord said: " Om, let it be so." From the face of

Īśvara facing eastwards, known as the Sadyojāta,

through the Mantra, " I surrender myself completely

unto the Sadyojāta," there came into existence the

earth. Therefrom came forth the Kalā known as Nivrtti (detachment). Therefrom came into being the cow known as Nandā, of a tawny colour. From the dung of that cow, purified and prepared in the prescribed manner, was produced the 'ashes known as Vibhūti. From Vāmadeva, the face of Īśvara facing west, through the Mantra, "I surrender myself completely unto the Vāmadeva", there came into existence water. Therefrom issued forth the Kalā known as Pratiṣṭhā (accomplishment). Therefrom came into being the cow known as Bhadrā, of a dark colour. From the dung of that cow (purified and prepared in the prescribed manner) was produced the ashes known as Bhasita. From Aghora, the face of Īśvara facing southwards, through the Mantra, "I surrender myself completely to the Aghora," there came into existence fire. Therefrom issued forth the Kalā known as Vidyā (learning). Therefrom came into existence the cow known as Surabhi, of a red colour. From the dung of that cow (purified and prepared in the prescribed manner) was produced the ashes known as Bhasma. From Tatpuruṣa, the face of Īśvara facing the north, through the Mantra, "I surrender myself completely unto the Tatpuruṣa," there came into existence air; therefrom issued forth the Kalā known as Śānti (tranquillity). Therefrom came to be the cow known as Suṣīlā, of a white colour. From the dung of that cow (purified and prepared in the prescribed manner) was produced the ashes known as Kṣāra. From Īśāna, the face of Īśvara in the middle of the aforesaid four faces,

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ŚAIVA UPANIṢADS

through the Mantra, “ I surrender myself completely

unto Īśāna,” there came into existence ether. There-

from issued forth the Kalā known as Śāntyatīta (what

transcends tranquillity). Therefrom came to be the

cow known as Sūmanā, of a variegated colour. From

the dung of that cow (purified and prepared in the

prescribed manner) was produced the ashes known as

Raksā. Thus are the the five names, Vibhūti, Bhasita,

Bhasma, Kṣāra and Raksā, given to ashes. Through

being the cause of immense power and prosperity,

Vibhūti is so called; through eating up all sins, Bhas-

ma is so called ; through shining brightly, Bhasita is so

called; through causing troubles to melt away, Kṣāra

is so called; through affording protection from the

fears caused by evil spirits, the manes of the departed,

devils, Brahmarakṣasas (spirits of murdered Brāhmaṇas

seeking to wreak vengeance), and Apasmāra (epilepsy),

Raksā is so called ; thus through these five significant

names one should know ashes (bhasma). (10-15)

BRĀHMAṆA II

Seeking the Knowledge of Ablution with

Bhasma of the Character of Fire (Agni)

and the Moon (Soma)

Thereupon Bhusunda asked the Lord Kālāgni-

rudra to relate unto him the rule relating to ablution

with Bhasma (ashes) of the character of Fire (Agni)

and the Moon (Soma).

(1)

*THE BṚHAJJĀBĀLOPANIṢAD

121

THE WORLD OF THE CHARACTER OF FIRE

AND THE MOON

Even as Fire, though only one in essence, after

entering the world assumed multitudinous forms, cor-

responding to the various kinds of fuel on which it

feeds, even so Bhasma (ashes), which stands apart

from the Ātman, though one alone, after entering into

the innermost Ātman established at the core of all

beings in the form of the Vis'va, the Virāṭ, the Oṭ

and other bases of the phenomenal world, in its indivi-

dual and collective aspects, super-imposed on the

Atman and becoming the Antarātman, immanent in

all beings, assumes various forms in accord with the

character of the Upādhis (influences) to which it is

subjected and also stands apart from them all in the

character of the Turīya-Turya, identical with the

changeless Ātman. The Vis'va (universe) which is of

the character of Fire and the Moon (it being the com-

bined product of the two), is said to be the Vais'vānara

fire. That which is subtle, sublime, radiant and

dreadful (partaking of the character of Rudra) is

known as fire. The other which infuses creative

energy and is full of nectar, is the Śakti known as

the Moon alone (the Iḍā-s'akti of the lunar nāḍī on

the left side of the Suṣumnā being full of amṛta alone).

Wherein is established amṛta, that (Candra-Nāḍī, the

Iḍā), by itself becomes possessed of Tejas (fire) and

Vidyā (mystic power). These two alone (Fire and the

Moon) form the Rasa (savour) and Tejas (radiance) of

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gross and subtle objects respectively. The function of

Tejas (radiance) is of two kinds : what is of the character

of the sun (Sūrya) and what of fire (anala) ; so also the

power of Rasa (savour) is of two kinds : of the charac-

ter of the Moon (Soma) and of Fire. Radiance is of the

character of lightning and the like, and Rasa is of the

character of sweet, acid and the like. All this pheno-

menal world of the animate and inanimate orders of

creation, is invested with the different kinds of Tejas

(the radiance of Fire) and Rasa (savour of all kinds

of the nectar of the Moon). From Fire (represented

by the heat in churning) is produced nectar of the

form of butter etc., and fire feeds on and glows on

account of the nectar (represented by ghee, oil, fuel

and the like). Hence is the world of the character of

Fire and the Moon (full of nectar generated from it)

prescribed as an offering unto the sacred fire. (2-7)

THE WORLD OF THE CHARACTER OF

ŚIVA AND ŚAKTI

The Śakti of Parameśvara is of a two-fold char-

acter : operating from above and operating from below.

Soma is the Śakti (power) operating from above (that

being established in the crest which is the topmost

part of Śiva's body, situated above the forehead and

the organs of perception of Śiva). Anala (Fire) is

the Śakti (power) operating from below (Mūlādhāra)

in relation to the other power. [Or, Soma i.e., Śiva

in conjunction with Umā, his spouse, is possessed of

THE BRHAJJĀBĀLOPANIṢAD

123

Vidyā-śakti with which he causes his true devotees to attain the highest state. Anala (the Jīva that never attains satiety in the matter of the enjoyment of objects of sensual pleasure) is possessed of Avidyā-śakti, through the influence of the subtle organs operating from within the body, wherewith he acts in a way detrimental to the attainment of the highest state of the Brahman, for they always exert their influence in the downward direction]. Hence this Viśva, the phenomenal world (whose existence is for ever a mere matter of surmise) is enclosed (as it were in a box) between the two (viz., the two Śaktis of Śiva, operating from above and from below). As long as this power of Śiva operates from above the fire of the Mūlādhāra, so long, the region above the fire of the Mūlādhāra, between the Ājñā-cakra in the middle of the eyebrows and the Sahasrāra-cakra in the Brahmarandhra, becomes the lunar region of transcendent nectar. When this power, roused by Kevala-Kumbhaka in combination with the fire of the Mūlādhāra (the triangular seat of fire), reaches the lunar region, it showers the nectar of the Moon downwards as far as the feet ; then does the conjunction of Śiva and Śakti take place. For the same reason, the power of the Jīva, operating from below, known as Kālāgni, moves upwards from the Mūlādhāra in the direction of the Īśvara-tattva in the Sahasrāra, burning up all flaws in the ascent; when the conjunction between the Jīva and the Īśa, representing Śiva and Śakti, takes place there, then the misconception relating to the flaw of

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ŚAIVA UPANIṢADS

differentiation between the Jīva and the Īśa, formerly experienced, is completely burnt up and becomes hallowed through the attainment of the state of the Brahman alone. Even as this Kālāgni of the Jīva, positively held by the power of the Mūlādhāra (viz., the Kuṇḍalinī), gives up the power of its own Upādhi and moves upwards, even so Soma, resting on the power of Śiva, goes down. Śiva is the Śakti (power) operating from above, and the Śakti (power) operating in the upward direction is Śiva. There is nothing in this world that is not pervaded in this manner by Śiva and Śakti (the entire world being of the character of Śiva). That phenomenal world which has been burnt to ashes times without number by the fire of the knowledge of the Vedāntasāstra, is turned into ashes by the fire of perfect knowledge of the form that there is nothing apart from the Brahman. This phenomenal world, they say, is the virility of fire; for the reason that its existence has been the result of fancy of the Jīva identical with the fire of the Mūlādhāra, Bhasma (ashes) is the virility of the world which is really non-existent apart from the Brahman.

(8-13)

Rule Relating to Bathing in Bhasma in the Case of those Ineligible for the Acquisition of the Knowledge of the Vidyā

He who, having realized the real nature of Bhasma (as expounded above in this Brāhmaṇa), bathes in Bhasma [by smearing it all over his body in

THE BRHAJJĀBĀLOPANIṢAD

125

accordance with the rules prescribed therefor, by uttering

as Japa the Mantra, " What is fire, that is Bhasma "

(Agniriti bhasma) and others that follow] is said to be

one who has burnt the bonds of his ignorance of the

Ātman through the potency of the Bhasmasnāna per-

formed by him in accordance with the rules prescribed

therefor. That reputed Bhasma, which is the virility of

fire, is further mixed as it were with Soma (the nectar

generated by the conjunction of Śiva with Śakti).

Should one, through mere conjecture based on the

implication of the Vedic texts, viz., that apart from

Soma there is neither Prakṛti nor Vikṛti, i.e., neither

the primordial originant nor what is generated out of it,

come to know of the real nature of Bhasma as the pro-

duct of Prakṛti, even though he may not be conversant

with the practice of Yoga, such a one qualifies himself

for the knowledge of the real nature of the Prakṛti (the

primordial originant out of which the material world

came to be created, in other words, the knowledge of

the real character of Bhasma, its product). On the

other hand, he who, having recourse to the artifice of

Yoga, looks upon his own Ātman as bathed on all sides

round with that Bhasma mixed with the shower of

nectar caused by the Śakti in conjunction with Śiva,

i.e., who sees his own Ātman as still attached to and

swirling in worldly existence due to the influence of

the Upādhi of ignorance, ceases to be eligible for the

right appreciation of the real character of Bhasma

(as what is verily non-existent apart from the Ātman)

and becomes dull-witted.

(14-16)

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ŚAIVA UPANIṢADS

RELEASE FROM WORLDLY EXISTENCE THROUGH

THE REALIZATION OF THE IDENTITY BETWEEN

THE JĪVA AND THE ĪŚA

Hence, in the case of those virtuous persons who

dedicate in this manner the direct perception of the

Ātman resulting from the flood of nectar, unto

Mṛtyuñjaya (Śiva), the conqueror of death (of the

form of the ignorance of the Ātman, which is the cause

of the belief in the existence of things apart from the

Brahman, in the attitude that the flooding with

nectar in this manner is the work of Śakti conjoint

with and not apart from Śiva), when there is the direct

experience by them of the nectar flowing from the

conjunction of Śiva and Śakti, i.e., the realization by

them of the identity between the Jīva and the Īśa,

whence is there death for them ? He who knows this pro-

found secret, not within the range of knowledge (gahana)

of ignorant folk, which should by no means be imparted

unto the ineligible (guhya), which is the purest of all

pure states (pāvana), which is ever ascendant (udita),

and vast (tata) in its super-abundance (incapable of

setting at any time), which is of the character of the

fire of the Jīva that burns up all the phenomenal world

lying outside, itself abiding in the innermost core of all

beings and of Soma (the Paramātman, Śiva, immanent

in all beings as the all-Ātman, sustaining and nourishing

them all), by bringing about the identity between the

fire of the character of the Jīva and the transcendent

Soma that is the Īśa (in the attitude, "the Brahman

THE BRHAJJĀBĀLOPANIṢAD

127

am I, I alone am the Brahman "), does not incarnate again in this world (once more to experience the delusion relating to things apart from the Brahman and to die of the anxiety caused by such delusion, but becomes immortal, simultaneously with the attainment of the knowledge of such an identity between the innermost Ātman and the transcendent Brahman, nay, by giving up even the perception of such identity).

(17, 18)

ATTAINMENT OF IMMORTALITY (AMṚTATVA)

POSSIBLE EVEN BY RESORTING TO THE

QUALIFIED BRAHMAN

He who, after burning up his body (and through that, all concomitants of ignorance) with the fire of Śiva, that 'throws into the back-ground all 'inauspicious forms of phenomenal existence, kneads the ashes with the shower of nectar generated by the conjunction of Śakti and Soma (Śiva) through adopting the course of Suṣumṇā-yoga, with the grace of the Paramātman, Śiva, will attain the direct perception of the Brahman non-differentiated from the innermost Ātman and, simultaneously therewith, will attain the immortal state (amṛtatva) of remaining as the incorporeal Brahman alone, will attain the immortal state of remaining as the incorporeal Brahman alone.

(19)

BRĀHMAṆA III

DESIRE FOR THE KNOWLEDGE OF VIBHŪTIYOGA

Then Bhusunda asked Kālāgniruddra thus : " Pray relate unto me all about Vibhūtiyoga."

(1)

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ŚAIVA UPANIṢADS

The Mode of Origin of VIBHŪTI

Rejecting the cow with hideous limbs, that which is mad or prone to much mischief, which bears inauspicious marks and the like, which has borne calves more than once, which has emaciated limbs, which has lost its calf, which is not gentle, which does not suckle its calf, which is barren, which has eaten its grass (and can eat no more), which is given to eating hair, rags and bones, which has just taken the bull, which has just then delivered or which is afflicted with disease, he should get hold of the dung of an unexceptionably flawless cow of a superior breed and colour. Cow-dung (dropped by such a cow), even while in the act of falling, should be got hold of (by way of preference) ; in the alternative, not rejecting that which drops over an auspicious place, one should knead it well with the urine and other products of the cow. In the matter of the gathering of the dung a tawny-coloured or a pure white cow should preferably be chosen ; in its absence, any other cow, not subject to the defects mentioned above, should be chosen for the purpose. The ashes (bhasma) obtained from the dung of tawny-coloured and other flawless cows is spoken of highly as the best. It is only with the ashes obtained from cow-dung, gathered in the aforesaid manner from flawless cows, that the body should be smeared. Ashes prepared from cow-dung, found and gathered promiscuously from any place, should not be smeared, nor should ashes prepared without purification in the prescribed manner.

(2)

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189

LOOKING UPON Cow-DUNG AND OTHER PRODUCTS

OF THE Cow AS VIDYĀ AND OTHERS

Regarding this matter, there occur the following

verses: Of all powers, the power of Vidyā alone is

known as Śakti. Vidyā is dependent on the three

Guṇas [rhythm (Sattva), mobility (Rajas) and inertia

(Tamas)]; and the three Guṇas are likewise dependent

on Vidyā. The triad of Guṇas is alone the cow. The

auspicious cow-dung became the Vidyā. The urine of

the cow is likewise said to be the Upaniṣad. Looking

upon the cow, cow-dung and urine as the triad of

Guṇās, Vidyā and the Upaniṣad respectively, one

should thereafter prepare Bhasma. The calf of the

cow is of the character of the Smṛtis, and the dung

dropped by it one should likewise use in making ashes.

(3-5)

Sacrament Administered with Mantras in Stages

Commencing with the Cow and Ending

WITH THE Preparation OF BHASMA

(Ashes) out of its Dung

As a preliminary to the preparation of Bhasma,

one should purify the cow at its stall, by uttering

the Mantra, "Ā gāvo agmannuta bhadramakran " (the

cows have eaten and are resting safely) and so on ;

with the Mantra, "Gāvo Bhago; Gāva Indro me

acchāt " (may Bhaga, the bestower of food, and Indra,

the bestower of water unto all beings, vouchsafe

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ŚAIVA UPANIṢADS

protection unto me), he should make the cow eat grass and drink water; he who has taken to the vow of S'rauta-bhasma, i.e., the preparation of ashes in the manner prescribed in the Vedas, after fasting on the fourteenth day of either the bright or the dark lunar fortnight, rising up early the next morning and cleansing himself, keeping his mind composed after performing his morning ablutions and other daily austerities, clad in cleanly washed clothes, should untether the cow after milking it. After causing the cow to rise up, should it be lying down, even with effort, he should collect its urine, all the while uttering the Gāyatrī, and keep it in a vessel made of gold, silver, copper or earth; or in the absence of these, either in a lotus or Palāśa leaf, or even in the horn of a cow; then uttering the Mantra, "Gandhadvārāṁ durādharṣāṁ nityapuṣṭhāṁ kariṣṇīm" and so on, the house-holder should receive the cow-dung in a clean vessel (made of gold or other material as aforesaid), even before it reaches the ground. The wise man should then purify the cow-dung by uttering the Mantra, "S'riṁ me bhajatu, alakṣmīṁ me nas'yatu" and so on, taking care to see that the cow-dung is devoid of any grains of corn. Then should he pour the urine into the cow-dung with the Mantra, "Sam tvā siñcāmi" and so on; then with the Mantra, "Pañcānāṁ tvā vātānāṁ yantrāya dhartāya grṇhāmi" and so on, he should make fourteen balls out of the cow-dung and, drying them up by way purifying them with the rays of the sun, he should gather them thereafter.

Then should he place the dried cow-dung balls in the vessel aforesaid and, having kindled the domestic sacred fire in the manner prescribed in the Gṛhyasūtras adopted by his progenitors, he should worship the fire and throw in the balls as oblations unto it, uttering the Praṇava both before and after each separate syllable of the six-syllabled Sūkta, respectively presided over by the Pañcabrahmans and the Parabrahman as deities, with the word "Svāhā" added at the end of each ; and then the wise man should offer the two ghee-offerings (silently) with the two Āghāra-mantras, "Agnaye Svāhā" and "Somāya Svāhā", and then should he offer (uttering aloud) the Vyāhṛtis (Bhūr-bhuvas-suvas-svāhā) unto the god presiding over the the syllables of the Sūkta; then with the twenty-three Mantras, beginning with "Nidhanapataye namah," should the ghee-oblations be made; so also with the Mantra, "Namo hiraṇyabāhave" and so on ; thus the Pañcabrahmans should be offered the oblations in this manner ; having thus offered all the oblations with Mantras ending with the dative termination, the knower should offer oblations with the Mantras, "Ṛtam satyamin param brahma," "yadrudrāya pra-cetase miḍhuṣṭamāya tavyase," and "Yasya vai'kaṁ-katīti ca ; " likewise with the three Mantras, "Anājñātam yadājñātam" and so on, and also with the three Vyāhṛtis; he should thereafter offer the Sviṣṭakṛt and Pūrṇāhutis ; then, after dropping what remains of the fuel into the fire, and likewise pouring off the water remaining in the vessel once full (but now depleted),

132

ŚAIVA UPANIṢADS

he should fill the vessel once again with fresh water,

uttering the Yajurmantra, " Pūrṇamasi " and so on,

and sprinkle that water over his head, uttering the

Mantra, " Brāhmaṇeṣvamṛtam " and so on, after

sprinkling the water symbolically over the eight points

of the compass with the Mantra, " Prācyāṁ dis'i

devāḥ " and so on. Then, after giving away the pre-

sent (dakṣiṇā') unto Brahmā, he should fetch Pulaka

(yellow orpiment) for abating the rigour of the fire

and uttering the Mantra, " Āhariṣyāmi devānāṁ " and

so on (I shall cause thee, O Fire, to be enkindled

once again for protecting the austerities intended for

the propitiation of the gods and shall presently cover

thee with yellow orpiment), he should then cover the

fire with yellow orpiment. The covering with yellow

orpiment is said to be for sustaining the fire to glow

for three days. After the austerities are over, he should,

after feeding the Brāhmaṇas, himself eat, remaining

silent all the while. He who wants a large quantity

of ashes should collect a large quantity of cow-dung

in the course of three days or a single day. On the

morning of the third or the fourth day when the fire

has abated, after taking his ablutions and performing

his morning austerities, clad in white robes, investing

himself with a perfectly white sacred thread, wearing

a garland of white flowers, with his body smeared with

white sandal-paste and his teeth shining with a pure

white lustre, smeared with ashes, uttering the Mantra,

" Om̀, Tadbrahma " and so on, the knower of the

Mantra should remove the yellow orpiment and the

ordinary ashes, and gather the fourteen balls of sacred

ashes alone in the vessel originally used ; invoking

the Paramātman, Śiva, therein and worshipping him

with the sixteen customary marks of respect (upacāra),

he should extinguish the fire. He should extract the

fourteen balls of ashes out of the fire uttering the Mantra,

" Agnerbhasmāsi, agneh purīṣamasi " and so on, and

bringing them together with the Mantras, " Agniritī

Bhasma " and so on, mix the ashes either with per-

fumed waters or with the urine of the tawny coloured

cow, and throw into the ashes, uttering the Brahma-

mantra " Oṃ," refined camphor, the flower (Kuṅkuma)

and tuberous root of the saffron plant (Kāśmīra), the

fibrous root of the Uśīra-grass, sandal-wood and the

three kinds of Agaru-wood, all of them finely pulverized

and filtered ; the knower should turn them dexterously

into cakes with the Mantras, " Oṃ iti Brahma " and

" Aṇoraṇīyān mahato mahīyān " and so on, and

preserve it in a suitable receptacle, worshipping it

every day.

(5-31)

The Mode of Sprinkling with the Ashes

Having in this manner procured the sacred ashes

in a dry state, the knower of the Mantra, keeping it on

the left palm and rubbing it well with the right palm,

uttering the Praṇava, should purify it thereafter with

the uttering of the Praṇava seven times. He should

then purify his entire body (with the Pañcabrahma-

mantras), the region of the head uttering the Mantra,

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ŚAIVA UPANIṢADS

"Iśānaś sarvavidyānām" and so on, the face with the Tatpuruṣa mantra, the region of the thighs with the Aghora-mantra, the secret parts with the Vāmadeva-mantra; the feet with the Sadyojāta mantra, all the other limbs with the Praṇava and, simultaneously with the uttering of the several Mantras, sprinkle the respective parts of the body with ashes, covering the entire body from the head to the soles of the feet. Then, having performed Ācamana (ritual sipping with water) he should clothe himself in white garments. Doing Ācamana again, after duly complying with what has been prescribed above, O best among the righteous, do thou become eligible to perform thy daily austerities and avocations.

(32-35)

THE FOUR-FOLD SUBSTITUTE (KALPANA)

FOR ASHES

Now, there are four possible alternatives for sacred ashes (bhasmakalpana). The first is what is known as the Anukalpa (what is permitted to be adopted as a substitute). The second is the Upakalpa (secondary substitute). The third is the Upokalpa (making a near approach to the secondary substitute). The fourth is the Akalpa (not subject to rules and restrictions). What is generated from Agnihotra (offering oblations to the sacred fire as part of the daily austerities), from the sacred fire free from dust, is the Anukalpa (permitted to be adopted as a substitute for ashes prepared in the

THE BRHAJJABALOPANIṢAD

135

prescribed manner). What is prepared, in accordance

with the rules laid down in the Kalpasastra, out of

dry cow-dung gathered in a forest-dwelling, will be the

Upakalpa (that makes a near approach to the genuine

quality). What is prepared out of dried cow-dung

picked in a wilderness, pulverized, gathered together

and made into balls, after mixing it well with the urine

of cows and in accordance with the rules laid down

in the Kalpasastra, is the Upopalpa (that makes a

near approach to the secondary substitute). What is

to be had in a temple of Siva is the Akalpa (that is

not subject to any rules and restrictions) and is at the

same time Satakalpa (a hundred times competent to

be used as being of the genuine quality). Ashes of

the aforesaid four kinds will remove all kinds of sins

and bestow liberation. So said the Lord Kalagni-

rudra.

(36-38)

BRĀHMAṆA IV

The Manner of Bathing (Snāna) in Ashes

Thereupon Bhusunda spoke unto Kalagnirudra thus:

"Pray relate unto me, O Lord, the rule relating to

bathing in ashes (bhasmasnana)." Kalagnirudra then re-

plied unto him thus: "After taking the morning ablutions,

rubbing the ashes all the while uttering the Pranava,

purifying it by uttering the Pranava seven times, and

again uttering over it (the Pañcaksara-mantra in) the

Sivagama, one should cause the Digbandhana (enclos-

ing within boundaries) to be performed. He should,

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ŚAIVA UPANIṢADS

once again, by uttering the self-same (Paṅcākṣara) astra-mantra, sprinkle ashes over all the parts of the body, beginning with the head. This is what is known as the Malasnāna (washing away all impurities) by taking which the votary is rendered free from impurities.

With the five (Paṅcabrahma) Mantras beginning with the Īśāna-mantra, “Īśānas sarvavidyānām ” and so on, one should sprinkle ashes over the body in the following order: Uttering the Mantra, “Īśānas sarvavidyā-nām ” and so on, he should sprinkle ashes over the region of the head; with the Tatpuruṣa-mantra over the face; with the Aghora-mantra, over the region of the thighs; with the Vāmadeva-mantra, over the secret parts; with the Sadyojāta-mantra, over the feet and with the Praṇava, over the other parts of the body.

Then, sprinkling ashes over the entire body, from the soles to the head, and performing ācamana, he should clothe himself with clean white garments. This is what is known as the Vidhisnāna (bathing in ashes prescribed in the Vedāṅgas). Here occur the following Mantras conveying the same import: Having obtained a handful of ashes, sanctified by the uttering of the Mantras selected from the text of the Vedas, the sprinkling of it over the body, from the head down to the feet, is said to be the Malasnāna from times of yore.

With the self-same Mantras one should undergo the sacrament of what is known as the Vidhi-snāna that has to be gone through. One should sprinkle ashes five times, with the Īśāna-mantra, with effort, over the head, seven times with the Mantra of (Śiva's) fourth

face (i.e., the Tatpuruṣa), over the face, eight times,

with the Aghora-mantra, over the heart, nine times,

with the Vāmadeva-mantra, over the region of the

navel above the secret parts, in accord with the dif-

ference in the presiding deities and their seats. There

are eight Angas such as the chest and the like. Therein,

having uttered the Mantras relating to each Anga,

along with the syllables composing the names of the

objects of one's desire (and of the sādhaka), having

sprinkled with effort ashes over the two feet, then should

the sprinkling of ashes over the entire body be made

in the prescribed manner by a Brāhmaṇa. In the case

of a Kṣatriya, however, with the exception of the face

(the seat of the Tatpuruṣa), all other parts of the body

should be sprinkled over, in the order prescribed and in

accordance with the rule relating to Bhasmasnāna, be-

fore the commencement of the daily austerities and

other duties.

(1-7)

The Periods (Kālá) Specified for Bhasmasnāna

Both in the morning and evening twilights,

likewise at dead of night, both before and after sleep-

ing, eating and drinking water, and attending to es-

sential duties that could not be put off, after coming

into contact with a woman, a eunuch, an eagle, a cat,

a crane, a mouse and others of that kind, by way of

expiating the sin, one should go through the Bhasma-

snāna. The man of austere vow (vratin) should not

sprinkle ashes over his body in the immediate neighbour-

hood of the gods, fire, the Guru and old men, or when

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ŚAÍVA ÚPANIṢADS

one born of the lowest caste is in sight or while standing on impure ground or walking along the path.

(8-10)

ASHES MIXED WITH WATER FROM THE CONCH (S'AÑKHATOYA) AND THE LIKE SHOULD BE WORN

BY A SEEKER AFTER KNOWLEDGE

There should be the mixing with the ashes (intended for putting on the mark) of water in a conch over which the Mūlamantra (basic five-syllabled Mantra of Rudra) has been recited or of sandal-water (similarly sanctified with the uttering of the Mūlamantra). One should smear his body with sandal, well-mixed with ashes. The pulverized ashes so treated verily bestow knowledge of the Śivatattva on the votary. Before the hour of noon (in the forenoon) should ashes mixed with water be used. Thereafter should water be eschewed for the purpose.

(11, 12)

RULE RELATING TO THE TRIPUṄDRA

Thereupon Bhusuṇḍa asked the lord Kālaṅnirudra to relate unto him the rule relating to the Tripuṇḍra-mark. Here occur the following verses : Having come to realize that the three parallel lines of the Tripuṇḍra are of the character of Brahmā (the creator), Viṣṇu and Śiva, one should wear the Tripuṇḍra, taking the ashes with the three middle fingers, uttering the Mūlamantra, "Namaḥ śivāya"; or the Tripuṇḍra-mark could also be made with the ring-finger, the middle finger and the thumb. It has been said that the Brāhmaṇa should sprinkle ashes

THE BRHAJJĀBĀLOPANIṢAD

139

over the face and the Kṣatriya over the head. Then should he affix the Tripundra-mark either over the thirty-two places or over one half of that number, viṡ., sixteeen places or over eight places or over five places. The best of these alternatives is the wearing of the mark over the following thirty-two places : the topmost part of the body (i.e., the head), the forehead, the two-ears, the two eyes, the nose, the mouth, the throat and neck, the two shoulders, then the two elbows, the two wrists, the chest, the two sides, the navel, the two secret parts (the anus and the genitals), the two thighs, the gluted rounds and the knees, the two shanks and the two feet; the knower should wear the Tripundra, uttering the names of the following as Mantras, the eight Mūrtis (Śikbandī, Śrikanṭha and others), the lords of the eight Vidyās, (Śiva, Uttama and others), the eight guardians of the cardinal points (Indra, Agni and others), and the eight Vasus; Dhara, Dhruva, Soma, Krpa, Anila, Anala, Pratyūṣa and Prabhāsa, these are said to be the eight Vasus. One should, with great composure, place the Tripundra-mark over the following sixteen places, the head, the forehead, the throat and the neck on either side, the two shoulders, the elbows, the wrists, the chest, the navel, the two sides and one mark over the back, and should utter as Mantras the names of their presiding deities, the Śivasakti named Sādā, the Īśa named Vidyā, the nine Saktis, Vāma and others, the two Nāsatyas, Dasraka and the two Asvins, that are said to be the sixteen deities. Or, over the head, the forehead,

140

ŚAIVA· UPANIṢADS

the two ears, the nose, the two arms, the chest, the navel, the two thighs, the two knees, the two feet and the back, over these sixteen places should the Tri-puṇḍra be worn.

The deities, Śiva, Indra, Rudra, Arkā, Vighneśa, Viṣṇu, Śrīḥ, Ḥṛdayeśa, Prajāpati over the navel, Nāga, the Nāga-kanyas, the two Ṛṣi-kanyakas, the oceans over the two feet, and the Tīrthas over the back, are the deities established over the respective places.

These are the sixteen alternative places.

The eight places are as follows : the place of the Parama-guru (Śiva), i.e., the head, the forehead, the two ears thereafter, the two shoulders, the chest, and the navel will be the eighth.

Their deities are said to be Brahmā, the creator and the seven Ṛṣis.

Or else, the head, the two arms, the chest and the navel, these five places men conversant with the real nature of Bhasma mention as the places over which the Tri-puṇḍra should be worn.

The votary of Śiva should make the Tripunḍra-mark (with any one of the four alternative courses suggested) in accordance with exigencies and with due regard to place, time and other circumstances.

(13-31)

WEARING THE TRIPUṆḌRA IN CASE OF INABILITY TO SPRINKLE (UDDHŪLANA) WITH ASHES

Should one find himself unable to sprinkle (uddhū-lana) the entire body with ashes, he should make the Tripunḍra marks and the like over the forehead, the chest, the navel, the neck and the wrists, in the middle and at the root of the arms, over the back and the head,

uttering the following Mantras: "I make salutation unto Brahman on the forehead. I make salutation unto fire, that carries the oblations offered unto the gods, over the chest. I make salutation unto Skanda on the navel. I make salutation unto Viṣṇu over the neck. I make salutation unto Prabhañjana, the god of air, over the middle of the body. I make salutation unto the Vasus over the wrists. I make salutation unto Hari over the back. I make salutation unto Śambhu over the hump. I make salutation unto the Paramātman over the head." Over these and other parts should he make the Tripunḍra-mark, uttering the Mantras prescribed therefor as mentioned hereunder. One should make the celebrated Tripunḍra-mark over the forehead, ever keeping before his mind the three-eyed Śiva, the basis of the three Guṇas, the generator of the three worlds and the omnipotent overlord, uttering the five-syllabled Mūlamantra, "Namaḥ Śivāya" (Salutation unto Śiva). Similarly should he wear the Tripunḍra below the elbows, after uttering, "Salutation unto the father and the mother of the universe ;" above the elbows, after uttering the Mantra, "Salutation unto the two Īśānas (Īśāna and his spouse) ;" over the sides, after uttering, "Salutation unto the two Īśas (Īśa and his spouse) ;" he should make the mark over the wrists after uttering, "Salutation unto the pair of the transparently white one ;" similarly over the back, after uttering, "Salutation unto the one with the terrific aspect of the Man-lion incarnation of Viṣṇu ;" over the sides

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ŚAIVA UPANIṢADS

after uttering, "Salutation unto Śiva," and should sprinkle ashes over the head, uttering the Mantra,

"Salutation unto Nīlakanṭha, the Ātman of all". By doing so, one causes all the sins accumulated through

various previous incarnations to perish. Sins committed by parts of the body above the throat will perish

by wearing the mark there (over the neck). By wearing the mark over the ears will perish the diseases of

the ear and sins committed by the ears. By wearing it over the arms, the sins committed by the arms; over

the chest, the sins committed by the mind; over the navel, the sins committed by the organs of sex ; over the

back, the sins committed by the anus ; and by wearing it over the sides, sins of the kind such as sin of embracing another's wife; hence should one make the Tripunḍra mark with ashes all over the body, as aforesaid.

When the Tripunḍra-marks are worn in the prescribed manner with Vibhūti by any one, by him is worn the

Trinity composed of Brahmā, Viṣṇu and Maheśa, the three fires (Dakṣiṇa, Gārhapatya and Āhavanīya), the

three Guṇas (Sattva, Rajas and Tamas) and the three worlds (Bhūr, Bhuvah and Suvah).

(32-41)

BRĀHMAṆA V

Wearing of the Tripundra-mark, Looking Upon it as of the Aspect of the

Three Vedas

One should put on the Tripunḍra-mark with ashes over which has been uttered the Mantra; "Mā

nastoke tanaye " and so on. The topmost transverse line of the Tripundra-mark will be the Sāmaveda.

The middle transverse line will be the Yajurveda, made up of the three parts, Samhitā, Pada and Krama,

the Triyāyuṣa (while the transverse line at the bottom should be looked upon as the Ṛgveda). He who looks

upon the three lines as the three Vedas and then wears them, will attain extraordinary fruit from them.

The Brāhmaṇas, and likewise the Kṣatriyas, make the Tripundra-mark over the following places, viz., the

forehead, the two shoulders, the navel, the head, the chest and the two sides.

(1; 2)

Special Rule Relating to Wearing the Marks

with Ashes according to Difference in

Birth and Stage in Life (Varṇāśramabheda)

For all persons of the first three (twice-born)

classes, the ashes left by the sacrificial fire used for

the performance of the daily Agnihotra, produced out

of the fire quenched of its own accord and devoid of

impurities, becomes verily important to all household-

ers, such ashes left by the quenched fire, free from

impurities, being declared by great sages as verily fit

to be worn; especially the ashes left by the Aupāsana-

fire is said to be so for house-holders; that which is

left by the Samidādhāna-fire, maintained by a Brahma-

cārin (celibate) is fit for his use, and what is generated

out of the fire used for cooking purposes in the house

of a Śrotriya (Brāhmaṇa well-versed in the Vedas)

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S'AIVA UPANIṢADS

is fit for being used by S'ūdras. For all other persons

what is produced out of dried cow-dung in any kind

of fire is fit to be used (in the absence of the genuine

stuff prepared as prescribed in the S'āstra). In the

case of Yatins (ascetics), that which will bestow know-

ledge of the highest existence is prescribed; in the

case of Vānaprasthas (that have resorted to the forest),

what will generate the spirit of detachment (virakti), and

in the case of Ativarnāś'ramins (that are not tied down

by rules relating to classes by birth and stages in life),

what is produced out of the fire in the cremation-

ground is prescribed. For all S'iva-yogins, either the

ashes kept in a S'iva-temple, or produced out of the

fire maintained in the sacrificial chamber of S'iva, or

the ashes smeared over S'iva-liṅgas, or accompanied by

the utterance of Mantras prescribed for the various

stages of purification, is prescribed.

(3-7)

THE SPECIAL FRUIT DERIVED FROM

BHASMADHĀRAṆA

Here occur the following verses: By that Brāh-

maṇa (knower of the Brahman) by whom the Tri-

puṇḍra-mark is worn over the head, will be attained

the fruit of having studied all that has to be studied, of

hearing (from the mouth of the Guru) all that has to

be heard and of practising all that has to be practised.

He who has given up his class by birth (varṇa), stage

in life (āś'rama) and conformity to the rules of conduct

(ācāra) prescribed in the Dharmas'astras, who has

THE BRHAJJĀBĀLOPANIṢAD

145

abandoned all austerities enjoined on him by the Veda and the Sāstra, even he will become venerable through his wearing, even once, the three transverse lines of the Tripunḍra-mark.

(8, 9)

BLAMEWORTHINESS OF ONE WHO HAS TURNED AWAY FROM THE PRACTICE OF MAKING THE TRIPUṆḌRA MARK

For such men as those who, after giving up the wearing of the Bhasma-mark, perform austerities, there is no liberation from the bonds of the cycle of birth and death (saṁsāra), even after crores of reincarnations.

Wise men aver that, in the case of persons that have committed heinous sins and of those that have accumulated sins through transgressions during several previous incarnations, there is surely generated a strong aversion to wearing the Tripunḍra-mark and sprinkling ashes over the body.

In the case of those whose anger is roused at the sight of the Bhasma-mark on one's forehead, their mixed birth, O Brāhmaṇa, could very well be inferred by a man of intellect.

In the case of those who have no faith in putting on the Bhasma-mark prescribed by the Veda (or in its sanctity), O Sage, it may be surely posited that there could not have been administered, in their case, the sacraments preliminary to Garbhādhāna (conception in their mother's wombs) and other pre-natal sacraments.

Those men who, at the sight of a person wearing Bhasma-marks, belabour him with blows, in

146

ŚAIVA UPANIṢADS

their case, O Brāhmaṇa, descent from Caṇḍāla-pro-

genitors should be inferred by the man of intellect.

It is the deliberate conclusion arrived at by the

Śāstras that, in the case of persons whose anger is

roused by the wearing of the Bhasma-mark or by any

reference being made to its having the sanction (of the

Vedas), they are tainted due to the influence of the

most heinous sins committed by them. Those that

talk disparagingly of wearing the Tripunḍra-mark

slight thereby Śiva alone. Those that put on such marks

with extreme devotion hold Śiva in great veneration.

Fie on that forehead which is devoid of the Tripunḍra-

mark with Bhasma! Fie on that village which is

devoid of a temple dedicated to the worship of Śiva!

Fie on that life lead without worship of Śiva! Fie on

that Vidyā (lore) which does not bear on the acquisi-

tion of the knowledge of Śiva!

(10-17)

DESCRIPTION OF THE REAL FORM (Svarūpa)

AND POTENCY (Vīrya) OF AN ARDENT

DEVOTEE OF BHASMA

The supreme potency (vīrya) of the fire of Rudra

(in causing the dissolution of the delusion relating to the

existence of things apart from the Brahman and gene-

rating the knowledge relating to the impossibility of

the existence of such things apart from the Brahman)

is alone said to be Bhasma (resulting from the complete

burning up of things apart from the Brahman, nay,

the Brahman alone that is left as the residuum by the

THE BRHAJJABALOPANIṢAD

147

elimination, through denial, of all things apart from

it). Hence he who smears his body with Bhasma,

that is of such great potency, will be all-powerful

(through all the durations, the past, present and future).

The Doṣas or faults (resulting from the delusion of the

aforesaid type) of one who is extremely devoted to

wearing the Bhasma-mark are burnt completely from

contact with the Bhasma which is verily the potent

fire of Rudra. He whose Ātman has been verily puri-

fied by Bhasma-snāna (sprinkling with ashes over the

entire body) is known as the Bhasmanisṭha (one

ardently devoted to ashes). He who has his entire

body smeared with ashes, who wears the Tripundra-

marks resplendent with ashes, who lies on ashes, that

person is known as a Bhasmanisṭha.

(18-20)

BRĀHMAṆA VI

Desire to Know the High Virtues Attached

to the Five Names

Thereafter Bhusunda asked Kālāgnirudra thus:

"Pray, relate unto me the high virtues attached to

the five-named Bhasma".

(1)

The Story of Karuṇa Illustrative of the

special Virtue of Bhasma

There was once upon a time a person of the name

of Karuṇa, who was the son of the senior-most wife

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ŚAIVA UPANIṢADS

of Dhananjaya, a descendant of the line of Vasiṣṭha

and one who had taken a hundred wives. Śucismitā

was his (Karuna's) wife. This Karuna, who could not

bear with the hostility of his brothers, approached God

Nṛsimha who had his shrine on the banks of the

Bhavānī. Taking hold of a lime-fruit that was there,

offered by some one as tribute to the god, he smelt the

fruit. Those that were on the spot then cursed him in

these terms : "Ah wretched sinner, do thou become a

fly for a hundred years for this act of sacrilege."

Receiving the curse, he (Karuna), after being turned

into a fly, reported about his misbehaviour to his wife

and sought her aid saying, "Do thou protect me".

Then he continued to be a fly. His coparceners, having

come to know of this plight of his, caused him to die

in a can of oil. She (Śucismitā) approached Arun-

dhatī with her husband's dead body. Arundhatī, then

said, "O Śucismitā, enough of thy grief over thy

husband's death. I shall presently bring him back to

life after fetching some Vibhūti. This is the ashes

produced out of the Agnihotra (fire)"; and when she

threw it over the dead creature (fly), reciting the

Mṛtyuñjaya-mantra, a gentle breeze with a fan was

made to blow, O Śucismitā. Thereupon the creature

(fly) stood up owing to the mighty influence of the ashes.

Then, after the lapse of a hundred years, a coparcener

again caused the death of the fly. It was Bhasma

again that revived it. "In the famous city of Kāśī

there were five instances of such revival. In days of

yore Bhasma has revived several gods that had come

THE BRHAJJĀBĀLOPAṆIṢAD

149

to grief under similar circumstances, and even me who

have now come to thy succour thus. For that reason,

O sinless one, I shall revive the creature with the aid

of Bhasma". So said Arundhatī to Śucismitā on the

latter occasion. On her saying so (and sprinkling

ashes over the fly), Karuṇa, released from the curse

and attaining his prior state under the name of

Lord Dadhīci, sprang up with his real form and

reached his own hermitage.

(2.5)

THE STORY OF AHALYĀ ILLUSTRATIVE OF THE

Sin-DESTROYING CHARACTER OF BHASMA

"Now (by the following narrative) is illustrated

the sin-destroying character of Bhasma", said he

(Kālāgnirudra) : At the time of Gautama's marriage,

on casting their eyes on the reputed Ahalyā (Gautama's

spouse), all the gods were smitten with lust (on account

of her ravishing beauty). Having lost their wits (and

fallen from their high state of spiritual development)

they approached Durvāsas and questioned him. Dur-

vāsas said to them, "I shall presently abate the rigour

of that sin of yours." Thereupon he brought the Bhas-

ma (ashes) sanctified by the Śatarudra-mantra uttered

over it, and added : "This Bhasma is as efficacious as

the Bhasma which was given by me of yore, wherewith

even the sins resulting from the murder of a Brāhmaṇa

and other heinous sins of the kind were atoned."

Having said so, Durvāsas gave them the Bhasma

possessed of excellent properties and added: "Even

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ŚAIVA UPAṆIṢADS

from the words uttered by me all of you have become

more radiant than before." Then all the gods, with

their bodies sprinkled over with ashes sanctified through

the recitation of the Śatarudra-mantra, and with their

sins completely washed off at that very moment, replied

thus: " O sage, from this moment onward do we come

to realise this remarkable potency of Bhasma which

is really wonderful."

(6-8)

The Special Virtue of Bestowing the

Knowledge of Hari and Śaṅkara Possessed

by Bhasma

Do thou listen to another wonderful potent property

possessed by Bhasma. This Bhasma alone is

possessed of the special virtue of bestowing the

knowledge of Hari and Śaṅkara, of destroying the

most heinous sins resulting from the murder of a

Brāhmaṇa and the like, and of bestowing great power

and glory. Removing with the nail the ashes remaining

over the chest of Śiva, uttering over it the Praṇava,

and again uttering over it the Śiva-Gāyatrī and

the Pañcākṣara-mantra (the five-syllabled Mantra of

Śiva), one should sprinkle it over the top of the head

and body of Hari. [It is only those ashes left by the

burning up of all phenomenal existence that is apart

from the noumenal existence (the Paramātman, Śiva),

that are the cause of the auspicious state of Śiva ;

and the reason is that, for the successful attainment of

that auspicious state, the denial of the existence of all

inauspicious things that are apart from Śiva is the preliminary essential step. Again, it is Bhasma alone that is capable of bestowing Jñāna on Hari]. On Śiva's speaking to Hari thus: "Do thou meditate on the glory of Bhasma in thy heart ", Hari meditated in his

own heart as directed and then said to Śiva: "It has been seen, it has been by me, O Lord." Thereupon Hara spoke to Hari thus: "Do thou eat Bhasma." "I shall presently eat the auspicious Bhasma after bathing

in Bhasma as a preliminary step "—so saying to Īśvara who could be resorted to only with true devotion, with his permission Acyuta (Hari) ate ashes. Thereupon happened the most wonderful phenomenon; lo! Vāsu-

deva, with a radiance which was as it were an exact reflection of Śiva's form, suddenly became of the complexion of pure pearls. From that time onward Vāsudeva (hitherto of a blue complexion) manifested

himself with a white lustre. Vāsudeva then said: "O Lord that pervadest every where, it is impossible even for Thee to comprehend the special virtue of bestowing knowledge possessed by the Bhasma that is ever associated with Thee. While it is so, how can that be comprehended by me? For the reason that thou art an

adept in the matter of turning all things apart from the Brahman into the ashes of the Brahman alone, my salutation I offer unto thee, my salutation unto thee. I approach Thee as my last resort and seek shelter under Thee. May there be true devotion always in

me, O Śambhu, unto Thy pair of feet ". "My faithful devotee will be he who is accomplished in wearing

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ŚAIVA UPANIṢADS

the Bhasma mark", rejoined Śiva thus glorified by

Hari.

(9-15)

THE POWER-PRODUCING CHARACTER (BHŪTIKARATVA)

OF BHASMA

It is for this reason alone that this Bhūti (ashes)

has been characterized as the generator of all power

and glory (Bhūtikarī). The (eight) Vasus remained in

front of it, the (eleven) Rudras to its right, the (twelve)

Ādityas behind it, the Viśvedevas to its left, Brahmā

(the creator), Viṣṇu (the sustainer) and Maheśvara

(the destroyer) in its navel, and the Sun and the Moon

on either side. (As Bhasma wields authority over the

Vasus and others who, in their turn, are dependent

upon it for their power and glory, the power-bestowing

character of Bhūti becomes patent).

(16)

THE KNOWLEDGE OF BRAHMAN AND THE

MEANS THERETO ARE FUTILE IN THE ABSENCE OF

BRAHMABHĀVA

The self-same sentiment is endorsed by the follow-

ing Ṛk: The Ṛks (all the Vedas composed of Ṛks)

sought their repose in that imperishable, transcendent,

sublime ether (Vyoman) of the Brahman (all pheno-

menal existence of a perishable character, that is apart

from the imperishable Brahman, having been turned

into ashes in the diluvian fire of the Brahman) where-

in all the gods (the Virāṭ, the Hiranyagarbha, the

THE BRHAJJĀBĀLOPANIṢAD

Īśvara and others, or Brahmā, Viṣṇu, Rudra, Indra

and others) meet with their dissolution. What can he

who does not know that entity (demonstrated by the

Head of all the Vedas, viz., the Upaniṣads, to be the

peerless Brahman, non-differentiated from the inner-

most Ātman, that is attainable through the performance

of the austerities prescribed in the Vedas, purity of

thought, renunciation, study of the Vedānta and the like)

do with the Ṛk? Those that are knowers of the Brah-

man (through having recourse to the knowledge acquir-

ed by the aforesaid means) become exalted knowers of

the Brahman of the higher order, seek repose in the

glory of the Brahman and attain communion with the

Brahman, thereby becoming the most exalted knowers

of the Brahman by being absorbed in the Brahman

alone.

(17)

The Greatness of the Brhajjābāla Vidyā

This Vidyā known as the Brhajjābāla, which is

worthy of being aspired after by all as the doorway

leading to liberation (mokṣa), is the Ṛgveda, the Yajur-

veda, the Sāmaveda, the Brahman (the Atharvaveda),

nay, it is the bestower of immortality (amṛtamaya) on

him who studies it. That child or young man who knows

this Brhajjābāla becomes a great man. He becomes

the Guru imparting instruction unto the eligible through

initiating them into the secret lore of all the Mantras.

(Should one know the real import of this Vidyā, he

becomes the omniscient Īśvara himself). When this

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ŚAIVA UPANIṢADS

boat (Tāraka), wherewith one could easily overcome death, is obtained through the grace of the Guru, one should strongly fasten it round his neck, arms or tuft of hair. Even the earth, with her seven islands and seven oceans, will not be an adequate fee (dakṣiṇā) for the Guru that imparts this Vidyā. Hence should the disciple give unto his Guru, in all sincerity, some such fee as a cow. That will serve the purpose of a fee.

(18)

BRĀHMAṆA VII

Rule Relating to Tripundra

Once Janaka, King of the Videhas, having approached Sage Yājñavalkya, asked him thus: "O Lord, pray, relate unto me the rule relating to the wearing of the Tripundra-mark." The reputed sage replied thus: "Taking Bhasma with the right hand, after uttering the Mantras of the Pañcabrahmaṅs, Sadyojāta and others, placing the ashes over the left palm, sanctifying it with the utterance of the Mantras, "Agniriti Bhasma" and so on, all the while touching the ashes with the right hand, then taking it carefully with the right hand, uttering the Mantra, "Mā Nastoka" and so on, mixing it well with water, uttering the Mantras, "Tryā-yuṣam" and so on, wearing the Tripundra—marks over the head, the forehead, the chest and the two shoulders with the uttering of the Mantras, "Tryambakam yajāmahe" and so on, one becomes hallowed, one becomes liberated (mokṣi). Whatever fruit he

THE BRHAJJABALOPANIṢAD

155

would attain by uttering the Ṣatarudra, that fruit would

he attain by wearing the Tripundra-mark as detailed

above. That is verily the radiance (jyotis) of the

Bhasma." Thus said Yājñavalkya.

(1, 2)

Fruit Derived by Wearing Bhasma

Janaka, King of the Videhas, then asked Yājña-

valkya thus: "What is the fruit derived from the

wearing of the Bhasma-marks?" He (the sage) replied

thus: "Only from this Bhasmadhāraṇa (i.e., wearing

Bhasma after attaining the firm conviction that

all things apart from the Brahman are but Bhasma

alone), there is liberation (mukti). Only from this

Bhasmadhāraṇa does one attain identity (sāyujya)

with Ṣiva. He does not reincarnate again, he does

not reincarnate again, who wears the Bhasma-mark.

He becomes the radiance of the Bhasma." Thus said

Yājñavalkya in reply. Janaka, King of the Videhas,

asked Yājñavalkya once again to get a confirmation

of the exposition from the sage: "Is any fruit derived

from Bhasmadhāraṇa at all or not?" Yājñavalkya re-

plied unto him thus: "Regarding this matter, there is

the clear testimony afforded by several Paramahaṁsas

as, for instance, Saṁvartaka, Āruṇi, Ṣvetaketu, Dūr-

vāsas, Rbhu, Nidāgha, Jadabharata, Dattātreya, Rai-

vataka, Bhusuṇḍa and others who became liberated

through Vibhūtidhāraṇa alone; (through the firm con-

viction that things apart from the Brahman are ashes

alone they attained the state of remaining as the

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ŚAIVA UPANIṢADS

Brahman alone). He who adopts the same course attains the radiance of the Bhasma (by attaining Sāyujya with Śiva and becoming identical with the Paramātman, Śiva)."

(3-6)

FRUIT DERIVED FROM BHASMASNĀNA

Janaka, King of the Videhas, then asked Yājña-valkya thus: "What fruit is generated from Bhasma-snāna (bathing the entire body with ashes), O Lord?"

The sage replied thus: "All the hair-follicles on the surface of the body of any person whatsoever stand turned into as many (Śiva) Liṅgas during Bhasma-snāna. Be he a Brāhmaṇa, Kṣatriya, Vais'ya or Śūdra, by having recourse to wearing that reputed Bhasma-mark he will verily stand by Her (the Parāśakti) alone, in whom the form indicated by this term abides.

(7-8)

GREATNESS OF THE TRIPUṆDRA MARK

Though intensely devoted to his Guru Yājñavalkya and to the gods, yet, with a view to dispelling the doubts of the dull-witted world, Janaka, King of the Videhas, along with Paippalāda, went to the world of Prajā-pati (Brahmāloka). Approaching him (Prajāpati), he (Janaka) asked him thus: "O Sire, Prajāpati, pray, relate unto me all about the greatness of the Tripunḍra-mark." Prajāpati replied unto him thus: "As is the greatness of Īśvara, so is the greatness of the Tri-puṇḍra-mark." Thereafter Paippalāda went to Vaikuṇṭha, the world of Viṣṇu. Approaching him (Viṣṇu),

he asked him thus: “O Sire, Viṣṇu, pray relate unto

me all about the greatness of the Tripundra-mark.”

Viṣṇu replied unto him thus: “As is the greatness of

Īśvara, so is the greatness of the Tripundra-mark.”

(9-12)

THE SPECIAL VIRTUE OF WEARING THE TRIPUNDRA

MARK WITH VIBHŪTI

Then again Paippalāda, approaching Kālāgni-

rudra, asked him thus: “O Lord, pray, impart unto

me the rules prescribed for wearing the Tripundra-

mark.” He (Kālāgnirudra) replied thus: “It is

impossible for me to expound unto thee the rule

prescribed for wearing the Tripundra-mark. What I

say is the truth. But instead I shall relate unto thee

the special virtue derived from making the Tripundra-

mark. Do thou listen carefully. Now, he who is

covered with ashes (bhasma) is released from revolving

in worldly existence (saṁsāra). He who lies on a bed

of ashes is within easy reach of the attainment of the

Brahman, indicated by the term “That (Tat)” (of the

Mahāvākya “That thou art”); he attains Sāyujya with

Śiva; he does not incarnate again, he does not incar-

nate again. Becoming a devoted student of the

Rudra, he attains immortality (amṛtatva) as well. He

alone is the radiance (jyotis) of the Bhasma. By

making the Vibhūti-mark over his body, he attains

communion with the Brahman also. By the very

making of the Vibhūti-mark over his body, he attains

the fruit of having bathed in all the (three and a half

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ŚAIVA UPANIṢADS

crores of) sacred waters ; by making the Vibhūti-mark

he enjoys the fruit that is attained by bathing in the

Ganges at Benarés. Such is the radiance of the

Bhasma. On the body of whichever person the

Tripundra-mark is worn, the first line of the mark is

Prajāpati, the second is Viṣṇu and the third is Sadā-

śiva. Thus is the radiance of the Bhasma ; thus is

the radiance of the Bhasma.

(13, 14)

DESIRE FOR THE KNOWLEDGE OF THE RULE

PRESCRIBED FOR THE WEARING OF THE RUDRĀKṢA

Then Sanatkumāra asked Kālāgnirudra thus:

"Pray, relate unto me, O Lord, the rule prescribed for

the wearing of the Rudrākṣa."

(15)

THE GENESIS OF RUDRĀKṢA

Being thus requested by the sage, he (Kālāgni-

rudra) replied unto him thus: "They of the world say

that Rudrākṣas have had their origin from the eyes

of Rudra. When Sadāśiva, after bringing about the

destruction of the phenomenal world closes his eye of

destruction, i.e., the third eye of fire, what are gener-

described as of the character of Rudra's eyes.

(16)

THE SPECIAL VIRTUE OF WEARING RUDRĀKṢA

Should Rudrākṣa form the topic of speech by any

one, he attains therefrom the fruit attainable from

making a gift of ten cows. This reputed Rudrākṣa con-

tributes to the radiance of the Bhasma. By handling

the reputed Rudrākṣa with one's hands and by the mere wearing of it, there is attained the fruit attainable by the gift of two thousand cows. When the reputed Rudrākṣa is worn in the two ears, there is attained the fruit attainable through the gift of eleven-thousand cows, and the wearer attains the state of the eleven Rudras. Should the reputed Rudrākṣa be worn on the head, there is attained the fruit attainable by the gift of a thousand cows. The fruit attainable from wearing Rudrākṣas over the places aforesaid cannot be described in words that could catch the ears of any one." Thus spoke Kālāgnirudra. One should wear forty Rudrākṣa-beads over the head, one or three on the tuft of hair, twelve each in the ears, thirty-two round the neck, sixteen each round the two arms, twelve each over the two wrists, and six each round the two thumbs. He should then worship every day, during the twilight (sandhyā), wearing the Rudrākṣa, and offer ghee-oblations unto the sacred fire, uttering the Mantra, "Agnir jyotir jyotiragniḥ Svāhā, Sūryo jyotir jyotis sūryaḥ Svāhā" (fire is radiance, radiance is fire, Svāhā; the sun is radiance and radiance is the sun, Svāhā).

(17)

BRĀHMAṆA VIII

Desire to Know the Fruit Attainable through Studying this Upaniṣad

Then the sage said unto Kālāgnirudra thus : "Pray, relate unto me, O Lord, the fruit attainable

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through the study of the Brhajjābāla Upaniṣad (closely applying the mind to the import of the Mantras, at the same time)."

(1)

SANCTITY THROUGH ALL SOURCES

Kālāgnirudra replied thus: "He who studies the Brhajjābālavidyā every day becomes hallowed through fire (Agni); he becomes hallowed through air (Vāyu); he becomes hallowed through the Sun (Āditya); he becomes hallowed through the moon (Soma); he becomes hallowed through the four-faced Brahmā; he becomes hallowed through Viṣṇu; he becomes hallowed through Rudra; he becomes hallowed through all, he becomes hallowed through all.

(2)

IMMOBILISATION (STAMBHANA) OF FIRE AND OTHERS

He who studies this Brhajjābāla Upaniṣad every day, immobilises fire; he immobilises air; he immobilises the Sun; he immobilises the moon; he immobilises water (udaka); he immobilises all the gods; he immobilises all the planets (graha); he curbs poison (Viṣa), he curbs poison.

CROSSING (TARAṆA) OVER DEATH (MṚTYU)

AND OTHERS

He who studies this Brhajjābāla Upaniṣad every day, surmounts death (Mṛtyu); he gets over all sin (Pāpmā); he overcomes the sin resulting from the murder of a Brāhmaṇa (brahmahatyā), he overcomes

the sin resulting from the killing of a child in the

womb (bhrūṇahatyā); he overcomes the sin resulting

from desisting from the regular maintenance of the

sacred fire he is enjoined to maintain every day

(Vīrahatyā); he overcomes the sin resulting from killing

of all kinds (Sarvahatya); he crosses over the ocean of

worldly existence (Saṁsāra); he overcomes all obstacles

(Sarvamin), he overcomes all obstacles.

(4)

Conquest (Jaya) of All the Worlds

He who studies this Bṛhajjābāla Upaniṣad, con-

quers the earth (bhūrloka); he conquers the Bhuvarloka

(the mid-ethereal regions); he conquers the Suvarloka

(the celestial regions); he conquers the Maharloka (the

region of radiance); he conquers the Janoloka; he con-

quers the Tapoloka; he conquers the Satyaloka; he

conquers all the worlds, he conquers all the worlds.

(5)

Knowledge of All the Śāstras

He who studies this Bṛhajjābāla Upaniṣad every

day studies the Ṛgveda; he studies the Yajurveda;

he studies the Sāmaveda; he studies the Atharvaveda;

he studies the Aṅgiras; he studies the Sākhās; he

studies the Kalpas; he studies the Nārāśaṁsis (lauda-

tions of men and the Pitṛs occurring in the Vedas);

he studies all the Purāṇas; he studies the Brahma-

praṇava (the Turya-turya, the Paramātman, that is

attained through the denial of the fifty-four perceptions,

commencing from the Jāgrat-jāgrat and ending with

Anajñaikarāsavikalpa, which stand apart from the

11

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Turya-turya which is identical with the changeless Brahman and the Praṇava. He studies the Brahma-Praṇava.

(6)

The Superiority of the Teacher of the Br̥hajjābalavidyā over all Others

One hundred uninitiated persons will rank equally with a single initiated celibate. One hundred such celibates will rank equally with a single married house-holder. One hundred such house-holders will rank equally with a single Vānaprastha (recluse who has retired to the forest). One hundred such recluses will rank equally with a single Yatin (ascetic who has renounced the world). One full hundred of such Yatins will rank equally with a single Rudra-jāpaka (utterer of the Rudra-mantras). One hundred of such Rudra-jāpakas are equal in rank with a single teacher of the Śikhā (crest) of the Atharvaśiras. One hundred of such teachers of the crest of the Atharvaśiras is equal in rank with the teacher of the Br̥hajjābāla Upaniṣad. (Hence the study of this Upanisad is productive of the highest attainable fruit).

(7)

Attainment of the most exalted Abode (Param Dhāma) by the Person who could Recite the Br̥hajjābāla Upaniṣad

For him who could recite the Br̥hajjābāla Upaniṣad, the most exalted seat attainable is what is described hereunder. On having attained that most

THE BRHAJJĀBĀLOPANIṢAD

163

exalted seat where the Sun does not scorch with its

heat, where the wind does not waft, where the moon

does not shine, where the stars do not twinkle, where

fire does not burn, where death does not enter, where

miseries do not prevail, where there is perpetual bliss

(ānanda), transcendent (parama) bliss, perfect tran-

quillity in perpetuity (Sāntam Sās'vatam) and eternal

auspiciousness (Sadāś'ivaṁ), which is being adored by

Brahmā (the creator) and other celestials and which

is to be meditated upon by Yogins, Yogins do not

incarnate again any more.

(8)

The Real Form of the most Exalted Abode

That (supreme seat on attaining which there is no

return to worldly existence once again) has been

demonstrated by the following Ṛk : That exalted abode

(paramaṁ padam) which, in the eyes of persons ignorant

of the Ātman, is looked upon as of Viṣṇu, the all-pervad-

ing substratum of all phenomenal existence (but which

becomes basisless with the dawning of the knowledge

of the impossibility of a basis for the supportless Brah-

man, as the relationship of the pervader, pervasion,

and what is pervaded stands revealed as basisless,

with the denial of all super-impositions as really

non-existent), sages (the most exalted knowers of the

Brahman) look upon always as the state of re-

maining as the Brahman alone; [the words, "The

most exalted seat of Viṣṇu" practically become a

misnomer, very much like "The head of Rāhu" or

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ŚAIVA UPANIṢADS

"the horn of a hare" unless the term "Viṣṇu," which

means the all-pervading one, is treated as synonymous

with "the Brahman" which means the super-abundant].

With their eye of knowledge, possessed of the vastest

range, cast as it were on the peerless radiance of the

Brahman (so as not to admit of any differentiation in

the non-differentiated aspect of the Brahman, attained

through the burning into ashes of all things apart from

itself, and hence having no counterpart that could

form the basis of differentiation), those Vipras (most

exalted knowers of the Brahman), devoid of all passions

(their passions having attained dissolution in the

Brahman, along with their cause, viz., ignorance,

as all of them are apart from the Brahman), and ever

wakeful (it being impossible for the sleep of ignorance

of the Ātman to prevail any longer in their case),

remain as the Brahman alone, simultaneously with the

dawning of the knowledge of the real nature of the most

exalted state of Viṣṇu (the Brahman) which they see

with their eye of knowledge. What has so far been ex-

pounded is "Om" (the Brahman, the Turya-turya,

that shines at the topmost part of the resonance of

the Turīyomkāra). That alone is the Turya-turya

Brahman, the real existence that has no counterpart

and is hence the absolute truth (Satya). Thus the

Upaniṣad.

(9, 10)

THE BHASMAJĀBĀLOPANIṢAD

[This Upaniṣad, which is the eighty-seventh among the 108 Upaniṣads and forms part of the Atharvaveda, is in the form of a discourse between Jābāla and Śiva and deals with the austerities connected with Bhasmoddhūlana and Tripundradhāraṇa, the mode of worship of Śiva, the six-syllabled and the eight-syllabled Mantras of Śiva, the real form of the Brahman, the means of attaining Śiva-sāyujya, Śiva as the main prop of the Universe and as the liberator of Paśus from their Pāśa, immunity from the cycle of births and deaths, in the case of even ignorant folk not sufficiently evolved spiritually to realize the eternal verity of Śiva, through residence and death at Kāśī, the special sanctity attached to the worship of the Jyotirliṅga at Kāśī, the fruits attainable through Śivābhyarcana and Śivābhiṣecana, and the initiation by Śiva of persons resident at Kāśī into the Tāraka-mantra before their last breath in order to lead them to Śivakaivalya].

DESIRE FOR THE KNOWLEDGE OF THE RULES PRESCRIBED FOR WEARING THE TRIPUNDRA-MARK

Then (with a view to attaining the esoteric significance of the wearing of the Tripundra-mark), Sage

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Jābāla, otherwise known as Bhusundạa, after making salutation unto Śiva who has his residence on the summit of Mount Kailāsa, who is of the form of the Turya, the import of the Turyomkāra, the great god Mahādeva who shares his diadem in half with Umā (his spouse), who has the moon, the sun and fire as his (three) eyes, who is possessed of the radiance of an infinite number of moons and suns (simultaneously risen), who is clad in the skin of a tiger, who holds a deer in his hand, who has his body sprinkled all over with sacred ashes and his forehead effulgent with the three parallel transverse lines of the Tripundra-mark, whose five faces of five different aspects are fully radiant with smiles, who is seated in the Vīrāsana posture, who is inscrutable, who has neither beginning nor end, who is digitless, who is devoid of attributes, who is calm, who is devoid of attachment, who is non-imperfect (anāmaya) who drives away by means of his "Hum" and "Phat" (things apart from himself, even from a far off distance, as they are the brood of the ignorance of the Ātman), who is ceaselessly uttering the name of Śiva, who is golden-armed, who is of the form of gold, who is of a golden complexion, who is a hoard of gold, who is without a counterpart, who is the Turīya (the fourth), who transcends Brahmā, Viṣṇu and Rudra (the Trinity of Gods), who is the One absolute being that is worthy of all our prayers, the supreme over-lord (possessed of the six attributes of omnipotence, affluence, valour, fame, knowledge and detachment) and after worshipping him over and over

again with Vilva leaves and the reputed ashes, making obeisance with his head bent down and his hands clasped in the attitude of prayer, asked Siva thus: "O Lord, pray, do impart unto me, after extracting the essence of the Vedas, the rule prescribed for the making of the Tripundra-mark, knowing which there will be the attainment of liberation for me, independently of any other thing. What is the material to be used for the preparation of Bhasma? What are the several places (over which the Tripundra-mark is to be made)? What Mantras are to be uttered in relation to this? How many of these marks are to be made? Who are all eligible for this? What is the special restraint to be observed by them? Pray, direct me, thy disciple, till the moment of my liberation."

(1)

The Morning Ritual to the End of the Homa

Thereupon the reputed lord, Paramesvara, filled with great compassion, replied unto him, casting his glances on the Pramathaganas attending on him as well as the gods around him at the same time: "Placing the pure cow-dung on the leaf of the Brahma-plant early in the morning before sun-rise, the seeker should dry it in the sun, uttering the Mantra "Tryambakam" and so on; then lighting the sacred fire through heat-energy generated in one or other of the ways prescribed therefor in the Grhyasutras adopted by the family of the seeker, placing therein the material prepared from

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ŚAIVA UPANIṢADS

cow-dung (in the manner prescribed in the Kalpa-sūtras), uttering the Mantra, "Somāya Svāhā" (Svāhā unto him who is conjoint with Umā), he should offer, as oblations into the fire, sesamum seeds and grains of paddy along with ghee-oblations, a thousand and eight times, uttering the Mantra, "Ayaṁ Tena" and so on along with the Mantra, "Somāya Svāhā."

In offering ghee-oblations in the homa-ritual, a leaf-ladle should be used for pouring the ghee into the fire. By doing in the manner indicated above the seeker does not hear any inauspicious sounds productive of sin. The Mantra for the homa is "Tryambakaṁ" and so on alone.

At the close of the homa, the Śviṣṭakṛt (oblation of ghee in token of the successful accomplishment of the ritual) and the Pūrṇāhuti (the ghee- oblation poured into the fire with a full ladle), should be performed, as well as the bestowal of Bali- (offering symbolically offered) at the eight cardinal points (around the fire, intended for Indra and other guardians of the principal and intermediate quarters), all with the uttering of the Mantra "Tryambakaṁ" and so on.

(2-3)

Rule Prescribing the Manner of Wearing Bhasma

Having sprinkled water over the ashes (thus pre-pared), uttering the Gāyatrī, placing that (the ashes) in a vessel made of gold, silver, copper or earth, consecrating it once again by sprinkling water with the uttering

THE BHAṢMAJĀBĀLOPANIṢAD

169

of the Rudra-sūkta, the seeker should place it in a clean spot. Then should he feed the Brāhmaṇas. Then does he become himself hallowed. Then, taking the ashes (in his right hand), uttering the Mantras, "Mā Nastoke," and so on as well as the Pañcabrahma mantras, "Sadyojātam" and so on, making obeisance unto it (the ashes) bending the head, he should utter the Mantras, "Agniriti Bhasma, Vāyuriti Bhasma, Jalamitī Bhasma, Sthalamiti Bhasma, Vyometi Bhasma, Devā Bhasma, Ṛṣayo Bhasma, Sarvam ha vā etadidam Bhasma, Pūtam Pāvanam namāmi, Sadyah samastāghasāśakam [Fire is Bhasma (the Brahman that turns into ashes every thing apart from itself, and is hence known as Bhasma); Air is Bhasma (the Brahman); Water is Bhasma (the Brahman); the Earth which carries all on its surface, is Bhasma (the Brahman); the Ether that pervades everywhere, is Bhasma (the Brahman); (in fact all phenomenal existence, representing non-sentient crea-

tures, is Bhasma, the Brahman alone, the Brahman having entered into the innermost core of all beings as the Antaryāmin immanent in all.) The sages are Bhasma (the Brahman); the gods are Bhasma (the Brahman); (in fact all sentient creation, represented by these, is Bhasma, the Brahman alone). All this (sentient and non-sentient creation) is verily this Bhasma (the Brahman) alone. I make salutation unto this (Brahman) that is hallowed and that hallows all, for the reason that the very moment it is thought of, it quells all sin]. Then placing the ashes on the clean

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ŚAIVĀ UPANIṢADS

palm of his left hand, uttering the Mantra "Vāma-

devāya" and so on, sprinkling it with water with the

Mantra "Tryambakam" and so on, rubbing it well

and consecrating it with the Mantra "Śuddham

sudddhena" and so on, with the same Mantra he

should sprinkle the ashes all over his body from head

to foot. Then are to be uttered the five Mantras,

"Sadyojātam" and so on, and others relating to the

five Brahmans. Then is to be made the application

of the Bhasma, that yet remains after Uddhūlana, in

the manner described below : Taking the Bhasma with

the fore-finger, the middle finger and the nameless-

finger, uttering the Mantra, "Agner bhasmāsi" and

so on, he should place it at the top of the head

with the Mantra, "Mūrdhānam" and so on ; over

the forehead with the Mantra, "Tryambakam" and so

on ; over the neck with the Mantra "Nīlagrīvāya" and

so on ; over the right side of the neck with the Mantras,

"Tryāyuṣam" and so on, and "Vāma and so on ;

over the cheeks with the Mantra, "Kālāya" and so on ;

over the eyes with the Mantra, "Trilocanāya" and so

on ; over the ears with the Mantra, "Śṛṇavāma" and

so on; over the mouth with the Mantra, "Prabra-

vāma" and so on ; over the heart (the chest) with the

Mantra, "Ātmane" and so on ; over the navel with the

Mantra, "Nābhih" and so on ; over the right shoulder

with the Mantra "Bhavāya" and so on ; over the right

elbow with the Mantra, "Rudrāya" and so on ; over

the right wrist with the Mantra," Śarvāya" and so on ;

over the back of the right palm with the Mantra,"

Pas'upataye " and so on; over the left shoulder with the Mantra, " Ugrāya " and so on ; over the left elbow with the Mantra, " Agre-vadhāya " so on ; over the left wrist with the Mantra, " Dūre-vadhāya " and so on ; over the back of the left palm with the Mantra, " Namo Hartre " and so on; and over the shoulder-blades with the Mantra, " S'aṃkarāya " and so on ; having thus worn the Bhasma-mark in the order aforesaid, and made obeisance to S'iva with the Mantra, " Somāya " and so on, washing the ashes with water, he should drink the ash-water with the Mantra, " Āpaḥ punantu " and so on ; it should not be cast away; it should not be cast away. This wearing of the Bhasma, in the manner prescribed above, should be done at noon and in the evening-twilight, nay, during the three periods without any breach whatsoever by the seeker. Through breaking the rules the seeker becomes a fallen man.

(4-7)

The Wearing of Bhasma Indispensable

For Brāhmaṇas this wearing of Bhasma alone is the right kind of procedure; this alone is the right line of conduct. Without making the Bhasma-mark, as indicated above, one should neither drink water nor eat food nor attend to any other task. After giving up the Bhasma-mark, through negligence, one should not recite the Gāyatrī-prayer, nor offer oblations unto the sacrificial fire, nor propitiate the Gods, the Ṛṣis, the Pitṛs and the like. This alone is the time-honoured

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practice which is destructive of all sins and is the

means of attaining liberation (from worldly existence).

This is the perpetual line of conduct prescribed for

being adopted by Brāhmaṇas (in the four stages of

their lives viz., celibates, house-holders, recluses dwell-

ing in the forest and ascetics). By not having recourse

to this the Brāhmaṇa falls from his high status. (8)

PENALTY FOR NON-PERFORMANCE

Should there be non-performance of this through

negligence, the delinquent is absolved (from the result-

ant sin) on uttering the Gāyatrī a thousand and eight

times, standing in the middle of a water-course and

fasting for a single day (thereafter). An ascetic who

has neglected this most important duty of his is

absolved (from the resultant sin) by fasting for a day

and uttering the Praṇava twelve-thousand times.

Otherwise, Indra will cause these defaulting ascetics to

be thrown unto the fierce wolves. (9)

ENUNCIATION OF WHAT OUGHT TO BE DONE

SHOULD PURE BHASMA BE SCARCE

Should there be scarcity of consecrated Bhasma,

then the ashes left by the Gārhapatya fire, generated

out of the burning up of the fuel and oblations thrown

in the performance of daily austerities or out of any

other sources, duly purified with the uttering of the

prescribed Mantras, should be used as substitutes. (10)

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173

Fruit Derived from the Wearing

of Bhasma

He who makes use of this (Bhasma) early in the

morning is hallowed from the sin committed over night,

and is absolved from the sin resulting from the stealth

of gold. He who has recourse to this at noon, at the

time of the performance of the noon-tide austerities,

and meditates facing the Sun at the close of worship, is

purified from the sin of drinking spirituous liquor ; is

purified from the sin of stealing gold ; is purified from

the sin of slaughtering a Brāhmaṇa ; is purified from

the sin of slaughtering a cow ; is purified from the sin

of slaughtering a horse ; is purified from the sin of

slaughtering his Guru ; is purified from the sin of

slaughtering his mother ; is purified from (the sin of)

slaughtering his father. By having recourse to this

three times a day, viz., at day-break, noon and evening

twilight, he attains the fruit of the study of all the

(four) Vedas, attains the fruit of having had his ablu-

tions in all the three and half crores of sacred waters,

attains the full span of life without any special endeav-

our, attains the state of Prajāpati (by becoming the

progenitor of an uninterrupted line of progeny), Rāya-

spoṣa or the state of Kubera (the god of wealth), and

also the state of Gaupatya (the master of several

herds of cows). In this manner should one go through

this Upaniṣad over and over again." Thus said the

lord Sadāśiva, conjoint with Ambā (his spouse), unto

Jabāla.

(11)

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CHAPTER II

THE DAILY DUTIES INCUMBENT UPON BRĀHMAṆAS

Thereupon Jābāla (otherwise known as) Bhusunda, after making salutation unto Mahādeva conjoint with Ambā (his spouse), again asked him thus : " What is it that ought to be performed by the Brāhmaṇas every day in default of which a Brāhmaṇa falls from his high status (in spiritual development)? Who is to be adored ? Who again is to be meditated upon ? Who is to be remembered for ever? In what manner is he to be meditated upon ? Wherein should one take his stand ? Pray, relate unto me all about this."

DUTIES SUCH AS THE WEARING OF THE TRIPUṄDRA-MARK TO BE ATTENDED TO EARLY IN THE MORNING

He (Mahādeva) replied unto him (Jābāla) with due regard thus: Rising up early in the Brāhma-muhūrta, sacred unto the lord Brahmā, and finishing off cleansing and other operations even before sunrise, the seeker should bathe thereafter. He should wipe his body (with a towel), uttering the Rudasūktas. Then should he clothe himself with fresh clothes to be rid of all sin. Then, meditating on the rising Sun (in the attitude, " This Sun is the Brahman alone "), sprinkling the entire body (with sacred ashes), he should wear the Tripunḍra-marks duly over the prescribed parts (of the

body, such as the forehead and others) with ashes of a perfectly white colour and also put on Rudrākṣa beads of a pure white colour (strung together). In this there should be no deliberation or choice. Others also opine thus. Over the head should be worn forty (Akṣa beads). On the tuft, one or three; the two ears, twelve over each; round the neck, thirty-two; the (upper) arms, sixteen over each; around the wrists, twelve each; around the thumbs, six each (thus should the Rudrākṣa beads be worn). Then should he worship the Sandhyā (twilight) with Kuśa-grass every day, and (having performed Agnihotra, Atpāsana and other daily austerities) should offer oblations unto the sacred fire with the Mantras, " Agnirjyotih " and so on.

The Rule Prescribed for Śivapūja

Seated on Kuśa-grass, one should, at the time of the three Sandhyās (at dawn, noon and sun-down), worship the Śivalinga (symbol of Śiva) and meditate on me alone, that am conjoint with Ambā and mounted on the back of a bull, that am possessed of arms of gold, of the colour of gold and of the form of gold, that am the Puruṣa that effects the release of Pāśus (Jīvas) from their Pāśa (bonds of worldly existence), that am of a black and yellow hue, that am of virility ever tending upwards, that am diversely eyed, universal in form (overlapping the universe in its entirety), (the Virāḍātman) possessed of a thousand eyes, a thousand heads, a thousand feet, hands stretched in all

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directions around, the Viśvātman (embracing the entire

universe), the one absolute (Brahman, non-differ-

entiated from the innermost Ātman), the non-dual,

the digitless (it being non-differentiable into parts),

the actionless, the quiescent, the auspicious, the

imperishable, the undecaying, the creator of Hari,

Hara and Hiraṇyagarbha (in his capacity as Īśvara),

the incomprehensible, that has neither beginning nor

end, bathing (the Śivalinga) to the accompaniment of

the uttering of the Rudrasūkta and with Bhasma of a

white colour and the triple leaves of the Bilva tree,

fresh or dried. Herein there should be no touching (of

the materials used for Abhiṣeka). The seeker should

also arrange for suitable Naivedya (food-offering) as an

indispensable accompaniment of such worship. Then

should the Rudras, that are eleven in number, be

uttered by way of prayer. The one (Rudra) of an

absolute character is the infinite (Brahman).

(3)

CITING OF THE SIX-SYLLABLED AND THE

EIGHT-SYLLABLED ŚIVA MANTRAS

Either the six-syllabled or the eight-syllabled

Mantra in praise of Śiva is worthy of being uttered as

prayer. For extracting the six-syllabled, the practi-

tioner should utter the syllable “Oṃ” at first ; then

should the word “ Namah ” be uttered; and thereafter

the three syllables “Śivāya” (“Oṃ namah Śivāya”).

For the extraction of the eight-syllabled Mantra, the

practitioner should utter the syllable “Oṃ” at first;

then should the word "Namah" be uttered ; and thereafter the five syllables, "Mahādevāya" ("Om, namo Mahādevāya"). Apart from this there is no higher Tāraka-Mantra (which would help one to cross over the ocean of worldly existence). This five-syllabled one is also the (Siva) Tāraka. Of what character is this (five-syllabled) Saiva-mantra? This is imparted unto all Jivas that are devoted to Siva at the Avimuktakṣetra (near Kāśī) as the Saiva-tāraka-mantra (by Siva, when the devotee is in his last moments). This Siva-mantra alone causes the crossing over (of the ocean of worldly existence). It is the imparting of this Mantra alone that constitutes the imparting of the (knowledge of the) Brahman.

(4)

The Real Form of the Brahman

I, conjoint with Umā, am the Brahman. I, conjoint with Umā, am the Pavana (the wind that wafts, assuming as I do the character of the Sātrātman or Paramesvara) that sanctifies all (by sweeping aside all impurities). I, conjoint with Umā, am the generator of the various dispositions of the mind (such as volitions, creative intelligence, thought and individuality).

I, conjoint with Umā, am the creator of the Earth. I, conjoint with Umā, am the generator of fire. I, conjoint with Umā, am the generator of the Sun. I, conjoint with Umā, am the generator of Indra (the king of the gods). I, conjoint with Umā, am the generator of Viṣṇu (the all-pervading one) as well.

12

178

ŚAIVA UPANIṢADS

I alone am the generator of the moon, the gods, the terrestrial, mid-etherial and the celestial regions and all the other worlds as well. I, conjoint with Umā, am the source of all that has been that continues to be generated in various and variegated forms, and all that is yet to be. I am the great Ṛṣi (the seer of Vedic Mantras). I am Rudra (the prime cause of all and yet) transcending all the universe. I do see (with my eyes) Hiraṇyagarbha and other Prajāpatis that are yet to come into existence. I alone am Rudra that has, in this manner, entered into fire, water, herbs and the core of all beings of this universe. I alone am the innermost Ātman (non-differentiated from the Brahman), that is immanent in all as the Antarāt-man, the radiance of the Brahman, transcending which, transcending me, there is nought else. I alone am the transcendent Brahman that transcends the entire universe (that owes its origin to me).

(5-7)

KNOWLEDGE OF THE BRAHMAN ALONE THE MEANS TO LIBERATION

The world of persons, ignorant of the real nature of the Ātman, on coming to realize me alone, attains the state of immortality and surmounts all misery. He, who, on coming to realize me, remains in the attitude, "I am the Brahman alone," causes the disease of worldly existence to melt away (drāvayati). Hence am I known as Rudra (the driver of the disease of worldly existence) who is the final resort of all (being of the

THE BHASMAJĀBĀLOPANIṢAD

179

character of the peerless non-differentiated Brahman).

That reputed Rudra of the aspect of all am I.

(8)

ŚIVA OF THE CHARACTER OF THE SUPPORT

OF THE UNIVERSE

Knowing me to be that Paramātman alone whence

all these creatures take their origin, through whom all

these creatures continue to subsist (deriving their sus-

tenance therefrom) and whom they finally reach as their

last resting place and get dissolved therein, one should

resort to me through Upāsanā. I alone am praised

by all beings (such as men and the like) and the gods

as well (as the Brahman alone). The wind wafts

only out of fear for me. The Sun rises only out of

fear for me. Agni (the god of Fire) and Indra (both

of them discharge their duties) only out of fear for me.

I, conjoint with Umā, am alone the controller of all

and the protector of all. I (the reputed Rudra) am

the earth; I am the waters; I am fire; I am air; I

am Kāla (time); I am the cardinal points; I am the

Ātman. In me all things are established.

(9-11)

ŚIVA AS THE LIBERATOR OF PAŚUS FROM

THE BONDS (PĀŚA)

He who knows the (transcendent) Brahman (in

the attitude, "I am the Brahman alone") himself

attains the Parabrahman alone. May Brahmā (the

creator) be identical with Śiva unto me; may he be

identical with Sadāśiva also. Oṃ (May that Praṇava

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S'AIVA UPANIṢADS

that indicates the identity of the Pañcabrahmans,

Sadyojāta and others, with the Parabrahman, bear

testimony to the identity of all with the Para-

mātman). I am the Īśvara of the Universe that

has no eyes (to perceive the difference between

what is subject to the influence of Upādhi and what is

devoid of Upādhi) and at the same time has eyes turned

in all directions (over the entire universe), that hath no

ears and at the same time has ears turned in all direc-

tions, that has no feet and at the same time has feet

moving in all directions, that has no hands and at the

same time has hands that stretch out in all directions;

that has no head and at the same time heads that jut

out in all directions. I am the Īśvara that could be

resorted to only through Vidyāmantras, that is of

the form of the Vidyā, composed of Vidyā, the

Viśveśvara (the lord of the entire Universe) and devoid

of dotage. Having known me as of this charac-

ter, the seeker after liberation is released from the

bonds of worldly existence. For that reason I am the

liberator of Paśus (Jīvas) from the bonds of worldly

existence (Pāśa). All created beings (commencing from

Brahmā, the creator), down to human beings and

those that occupy intermediate positions, are verily

Paśus. Should any of these Paśus have attained

the balanced state of Samādhi (mental composure,

through the concentration of the mind attained from

the practice of Yoga), such persons endeavour to attain

me alone. On attaining me, they do not incarnate

any more; they do not incarnate any more. (12-14)

THE BHASMAJĀBĀLOPANIṢAD

181

RESIDENCE AT Kāśī, THE MEANS OF CROSSING

OVER WORLDLY EXISTENCE FOR THOSE

INCAPABLE OF REALIZING THE

ŚIVATATTVA

Even those that give up their life at Triśulā,

after residence at Kāśī, enter into my state alone

(after realizing me, through the potency of the

Tāraka-mantra imparted by me unto them during

their last moments, simultaneously with the dawning

of the knowledge of the Śivatattva). Even as the

oblation offered unto the sacrificial fire that is blazing

does not by any means return to the sacrificer any

more, even so the man dying at Kāśī, on leaving

his body, will no longer attain any body resem-

bling the one which he has just left (for the reason

that, if he should have attained through my having

initiated him into the Tāraka, the realization of the

non-differentiated Brahman, he will become the non-

differentiated Brahman alone; and if he should have

attained the knowledge of the qualified Brahman, the

Paramātman, Śiva, as a result of such initiation, he

will attain liberation of the form of Sālokya, Sārūpya,

Sāmīpya and Sāyujya with me, and through my initiat-

ing him once again in my Loka (Kailāsa) into the

secret of the non-differentiated Brahman, will become

the non-differentiated Brahman alone ultimately). This

alone is my mandate, this alone my precept, and this

alone is the supreme Dharma (line of conduct to be

182

ŚAIVA UPANIṢADS.

adopted by all seekers after liberation that are true devotees of mine). (Hence it is that seekers desire to meet with their death only after residence at Kāśī).

(15)

Special Rules to be Conformed to in the Case of Residents at Kāśī

By the seeker that desires to attain liberation through residence at Kāśī, as long as he is there, there should be no swerving from the truth at any time whatever; at no time should there be abstinence from sprinkling (the body with ashes) and making the Tripundra-mark (as prescribed); similarly from wearing the Rudrākṣa beads (strung together as prescribed) and likewise from worshipping me. One should not defile the inner precincts of the abode of God, even out of carelessness. Nor should there be any breach from the vow undertaken to be observed by the pious devotee. For those who desire to attain liberation by residence at Kāśī, that alone is the austere penance, that alone is the austere penance, at Kāśī, without conforming to the above precepts, will not bear the desired fruit). That (precept) should not be given up, that (precept) should not be given up. (I am the liberator (from the bonds of worldly existence) of those that take their residence at Avi-mukta. Verily there is no place more sacred than Avimukta, there is no place more sacred than Avimukta.

(16, 17)

THE BHASMAJĀBĀLOPANIṢAD

183

WORSHIP OF THE JYOTIRLIṄGA AT Kāśī

AND THE FRUIT THEREOF

There are four sacred shrines at Kāśī. The inner apartment of every one of these is venerable. The

most venerable of these is the Liṅga of the Avimukte-śvara-temple at Avimukta. In that shrine there are

five sacred spots. Of these, the apartment of Śiva is more venerable than the others. To the east there is

the seat dedicated to Īśvara. To the right is the seat of Vicālana. To the west is the seat dedicated to

detachment (Vairāgya). To the north is the seat dedicated to knowledge (jñāna). Therein the seeker should

worship me alone resorted to by Yatins as the Liṅga which is of the real form of radiance (that ought to

be resorted to by all), which is not internally defiled (and, being beyond the range of knowledge, has to be

taken as the non-differentiated Brahman alone), which is imperishable, which has neither beginning nor end,

which could be comprehended only through a knowledge of all the Vedas and Vedāntas, which is undemonstrable, inexplicable and infallible, which is worthy

of being approached (only in the attitude, "I am the Brahman"), which is non-dual, which is the prop of all

and does not itself stand in need of any prop, which is not perceptible as any thing apart from itself, which

is ever served by Brahmā, Viṣṇu, Parandara and other exalted ones among the immortal gods ; that (Jyotir-

liṅga) ought to be resorted to (as the main prop). Neither the glorious sun nor the bright moon, nor

184

ŚAIVA UPANIṢADS

radiant fire could illuminate with its splendour that self-luminous (Jyotirliṅga) which is known as Vis'ves'vara and firmly established with Pātāla as the seat (its root reaching as far down as the nether world). I am that (Jyotirliṅga) alone. Worshipped at that sacred shrine, I am directly worshipped in truth. Of him who worships me with the three-petalled Bilva-leaves or bright red flowers, with his mind exclusively directed towards me, with his Prāṇa (vital powers) entirely placed at my disposal, with all his austerities and actions entirely dedicated unto me, with his body fully smeared with ashes, wearing Rudrākṣa as ornament, having surrendered himself unto me alone in all his aspects (in the attitude that I alone am his last resort), ever intent on worshipping me exclusively and with all his heart, I shall verily come to the rescue and release him from the bonds of worldly existence. By worshipping every day the Liṅga known as Vis'ves'vara in that shrine and bathing that Liṅga (with milk), uttering the Rudrasūkta mantras and drinking the milk flowing out of the Liṅga three times, the seeker gets released from the most heinous sins, does not any more incarnate again to undergo any misery and is liberated from the bonds of worldly existence.

(18-20)

THE PENALTY FOR EATING AND THE LIKE WITHOUT WORSHIPPING ŚIVA

The seeker should not eat fruits or food of any other sort without worshipping that (Jyotirliṅga)

THE BHASMAJĀBĀLOPAṆIṢAD

185

Should he eat in violation of the aforesaid rule, he will be the consumer of his own virile energy. He should likewise not drink water. Should he drink violating the rule, he will be the drinker of purulent matter. For the sin of violating the rule once, purely out of negligence, by eating or feeding others without worshipping me, he should seek expiation by getting shorn of his hairs, by subsisting on the five products of the cow, viz., milk, curds, butter, dung and urine, by fasting and bathing in water uttering the Rudra-mantras. He should then utter the Rudrānuvāka-mantras three times and, after looking at the sun and meditating on him, should wipe off the sin, accruing from his own fault, with the uttering of Mantras in praise of Rudra alone. Thereafter, feeding a number of Brāhmaṇas, he becomes hallowed. Otherwise he shall, after death, experience all sorts of torments. Hence should the seeker take his food only after worshipping me, Viśveś-vara, with flowers, fruits, water or any other suitable thing available.

(21)

WORSHIP OF ŚIVA, THE PURIFIER

OF ALL SINS

By bathing me of the form of Śivalinga with the milk of the tawny-coloured cow, to the accompaniment of the uttering of the Rudra-sūkta, one becomes absolved from the sin of the slaughter of a Brāhmaṇa. By bathing me with the curd of a tawny-coloured cow, one becomes absolved from the sin of

186

ŚAIVA UPANIṢADS

drinking spirituous liquor. By bathing me with the

ghee of a tawny-coloured cow, one becomes absolved

from the sin of stealing gold. By bathing me with

honey, one becomes absolved from the sin of intercourse

with his Guru's wife. By bathing me with white sugar,

one becomes absolved from the sin of slaughtering

living beings of all kinds.

(22)

BATHING OF ŚIVA, THE MEANS TO ATTAIN

LIBERATION AND THE LIKE

By bathing Śiva with milk and other materials

aforesaid, one attains the gratification of all his desires.

By offering one hundred Mahāprasthas, by measure, of

each one of the aforesaid materials a hundred times,

in connection with the worship (of Śiva), one becomes

liberated from the bonds of worldly existence. [One

Prastha is equivalent to thirty-two Palas. One hundred

Prasthas make one Mahāprastha].

(23)

BATHING OF ŚIVA, THE MEANS TO

ATTAIN ŚIVASĀYUJYA

By bathing me alone of the form of the Śivalinga on

the day of the conjunction of the constellation of Ārdra

with the Full-Moon day or on the New-Moon day,

during the Mahāvyatīpāta (when the sun and the moon

bear malignant aspects towards each other) or during

the days of the solar and lunar eclipses and the entry

of the sun into the mansions of the signs of the Zodiac,

THE BHASMAJĀBĀLOPANIṢAD

187

offering unto me food prepared with sesamum-seeds and mixed with rice and barley, worshipping me with Bilva-leaves, holding in front of me incense-burners fed with the essence of various kinds of perfumes, lighting up my chamber with lamps (burning the ghee of the tawny-coloured cow) and offering food-offerings along with ghee and other tributes (such as sandal-paste, perfumes, betel leaves, sweet cakes and the like), he should make the floral tribute (both hands clasped so as to make a hollow receptacle for the flowers). By worshipping me in the aforesaid manner, one attains after death oneness (sāyujya) with me.

(24)

Bathing of Siva, the Means to Attain the Lunar and other Regions

By bathing me with a hundred Mahāprasthas of unbroken rice, one who desires to attain the lunar region attains the lunar region. By bathing me with the same quantity of sesamum-seeds, he who desires to reach the Vāyuloka, reaches the Vāyuloka. By bathing me with as much of black gram, he who is desirous of reaching the Varunaloka, attains the Varupaloka. By bathing me with as much of barley, he who desires to reach the Solar world, reaches the Solar world. By bathing me with the same grain measuring double the aforesaid quantity, he who is desirous of reaching Svarga, reaches the Svargaloka. By bathing me with the same grain, measuring four times the aforesaid quantity, he who desires to reach the Brahmaloka,

188

ŚAIVA UPANIṢADS

reaches the Brahmaloka. By bathing me with the

same grain, measuring one hundred times the afore-

said quantity, one reaches the fourfold sheath of

the Brahman (divided by the Praṇava of the char-

acter of the gross, subtle, potential and immeasur-

able quarters, individually and collectively, and the

corresponding four-fold divisions of the Viśva, the

Virāṭ, the Oṭṛ and the changeless Turya-turya, which

are identical with the aforesaid four divisions of the

Praṇava of the four-fold character) over which death

cannot cast its eyes (lying as it does beyond the range

of death). He who desires to reach my world, trans-

cending that, reaches my world. There is no other

world beyond mine. Having reached it, he does not

experience misery of any kind. He does not incarnate

again, does not incarnate again.

(25)

ATTAINMENT OF LIBERATION BY RESIDENTS OF

KĀŚĪ THROUGH THEIR INITIATION INTO

THE ŚAIVA-TĀRAKA

Having worshipped me of the form of the Jyotir-

linga, Yogins meditate on me (with the one-pointed

mind); Siddhas (accomplished adepts) have attained

their Siddhi (final beatitude). Yajvans (performers

of sacrifice) perform sacrifices. The Vedas, along

with their Aṅgas (subdivisions, viz., Śikṣā, Vyākaraṇa,

Chandas, Nirukta, Kalpa and Jyotiṣa), the Upaniṣads

and the Itihāsas, sing my praise alone. There is nought

else apart from me. I alone am all (attainable by

THE BHASMAJĀBĀLOPANIṢAD

189

all truly devoted to me). In me are all things firmly

established. Hence am I worthy of being worship-

ped every day by pious devotees at Kāśī. There

are the (Pramatha) gaṇas (that are my attendants),

with their faces characteristically indicating their alle-

giance to Rudra, possessed of various types of faces,

wielding weapons of various kinds, assuming various

forms and bearing various kinds of emblems. All these

(Gaṇas) always meditate on me alone, with their

entire bodies smeared with Bhasma, with their limbs

decked with Rudrākṣa beads and with their hands

clasped in prayer. There, in the eastern quarter, Brahmā

(the creator) is waiting on me (as an Upāsaka) day and

night. There, in the southern quarter, Viṣṇu with his

hands clasped and raised over his head in the attitude

of prayer, is ever waiting on me (as my Upāsaka).

In the western quarter stands Indra, waiting on me

(as my Upāsaka), with his body bent low (in making

salutation unto me). In the northern quarter, Umā,

ever devoted to me and possessed of a body of fire,

waits on me (as my Upāsakā), with her frame lustrous

as gold and clad in a cloth of gold. The gods assum-

ing the four different forms (viṡ., of Brahmā, Viṣṇu,

Rudra and Indra) worship me alone. In the southern

quarter, there is the spot (sthāna) of liberation which

has as its token of recognition the Mukti-maṇḍapa (hall

of liberation). Therein are several Gaṇas, attending

as guards, armed with their weapons, and who are

all killers of sin. There are also Ṛṣis (sages) seen

there, true devotees of Śambhu that are the upholders

190

ŚAIVA UPANIṢADS

of the Pāśupata-doctrine and staunch followers of Śiva

uttering the gem of Veda-mantras (the Pañcākṣara-

mantra of Śiva) and delighting in the uttering of the

Śaiva-tāraka along with the Praṇava (prefixed unto it).

Therein is a platform set with precious stones. Taking

my seat there, fetching all the souls of the devotees of

Śiva that have departed their bodies at Kāśī, placing

them on my lap, touching those ornamented with

Bhasma-marks and Rudrākṣa-beads, I initiate them into

the Śaiva-tāraka mantra to confer on them immunity

from the cycle of worldly existence. Thereupon they get

merged in me, fully released (from the bonds of world-

ly existence), and assuming bodies composed of perfect

knowledge alone. They do not incarnate any more,

like the oblations offered unto the sacrificial fire.

It is there alone that the five-syllabled Śaiva-mantra

is imparted (unto them by me). Hence is it the

seat of liberation. Thereafter is the form of the

Omkāra assumed by them. Thereafter mine own form

is assumed by those that have dedicated all their

actions and austerities unto me and have caused their

minds to be entirely absorbed in me. This Brahma-

vidyā is not for others, this Brahmavidyā is not for

others. Seekers after liberation, residing at Kāśī,

become virile and learned in spiritual lore and ever

meditating upon me alone who am the Brahmakos'a

(the Praṇava-sheath of the Brahman) made up of

Vijñāna, the four-fold Brahmakos'a which Mrtyu does

not cast his eyes on, Brahmā does not cast his eyes

on, Viṣṇu does not cast his eyes, Indra and Agni do

not cast their eyes, Varuṇa and others do not cast

their eyes (all getting dissolved in him, in the Mahā-

pralaya), who am of the form of dirt completely burnt

up by the fire of the Brahman, who abide (at the

seat aforesaid) embracing the golden-hued Umā (my

spouse), who has the lustre resembling crores of

moons, who wears the crescent over his crown, who

has the Moon, the Sun and fire as his three eyes,

whose entire body is ornamented with Vibhūti-marks,

and seek their final repose only in me, released from

all sin and liberated from all bonds.

(26-29)

RESIDENCE AT Kāśī SHOULD BE VIGILANT

All others resident in Kāśī, that defile the place,

that are intent on receiving gifts, that have given

up making Bhasma-marks over their body, wearing

Rudrākṣa-beads, keeping the austere vow on Mondays,

the daily domestic austerities (such as Aupāsana and

other forms of worshipping the sacred fire), worship

of Viśves'vara, japa of the Pañcākṣara-mantra and

worship of Bhairava, undergo innumerable kinds of

the most cruel torments after dying at Kāśī, and

purified thereby, reach me alone completely surrender-

ing themselves unto me. When these persons defile

the temple by emitting semen, urine or fæces in the

inner apartments, they only sprinkle such filthy matter

over the manes of their departed ancestors. On seeing

such a sinner alone after his death, Nīlalohita (Rudra

of a dark-blue and red colour), Bhairava (of the most

192

ŚAIVA UPANIṢADS

terrific aspect), causes him to be thrown into the region

of arrows and also in various pits of blazing fire.

Hence should the seeker after liberation live with great

vigilance at Kāśī, should live with great vigilance at

Kāśī of the form of the Śiva-liṅga (looking upon the

place to be as sacred as the body of Viśveśvara).

Thus the Upaniṣad.

(30)

THE RUDRAHRḌAYOPANIṢAD

[This Upaniṣad, which is the eighty-fifth among the 108 Upaniṣads and forms part of the Kṛṣṇa Yajurveda, takes the form of a discourse between Śrī Śuka and his father, Vyāsa, giving an exposition of the identity between Śiva and Viṣṇu and the all-comprehensive character of Maheśvara conjoint with Umā, and winds up with a glorification of the peerless non-dual Brahman alone.]

ŚUKA'S QUERY RELATING TO THE DEVA OF THE CHARACTER OF ALL THE DEVAS

Śrī Śuka, after making obeisance unto his father, Sage Vyāsa, with the top of his head laid over Vyāsa's feet, asked him thus: "Who is the god of all the gods about whom all the other gods stand firmly established and by serving whom every day all the gods derive satisfaction ?"

(1, 2)

RUDRA OF THE CHARACTER OF THE GOD OF ALL GODS

On hearing those words of his (Śuka's) the father replied unto Śuka thus: "Rudra is of the character of the god of all gods. All the gods are of the character of Rudra. To the right side of Rudra stand

194

ŚAIVA UPANIṢADS

established the Sun, Brahmā (the creator) and the

three fires (Dakṣiṇa, Gārhapatya and Āhavanīya).

To his left stand established the three, viz., the Goddess

Umā, Viṣṇu and the Moon. The goddess that is Umā

is herself actually Viṣṇu. The god that is Viṣṇu is

verily the Moon.

(2-4)

Identity Between Śiva and Viṣṇu

Those that worship Govinda verily worship Śam-

kara. Those that worship Hari with true devotion

verily worship the bull-ensigned god (Śiva). Those

that hate Vīrūpākṣa (the abnormal-eyed god) also hate

Janārdana (who holds all beings under his potent in-

fluence as their sustainer). Those that have not realised

Rudra have likewise not realised Keśava. From

Rudra is generated the seed. Janārdana is the recept-

acle of the seed. He who is Rudra is himself Brahmā.

He who is Brahmā is verily Hutāśana (the fire that

consumes all sacrificial offerings). Rudra is of the

character of Brahmā and Viṣṇu (the all-sustainer).

The phenomenal world, that owes its origin to Rudra,

is verily of the character of Agniṣoma (the sacrifice in

propitiation of Agni and Soma). Every being of the

male sex is of the form of Īśāna, and every being

of the female sex is of the form of the Lady Umā.

All creatures, inanimate and animate, are of the

character of Umā and Rudra. Whatever is manifest

(Vyakta) is of the form of Umā, and whatever is

Avyakta (unmanifest) is of the form of Maheśvara.

THE RUDRAHRDAYOPANIṢAD

195

The conjunction of Umā with Sampkara; that conjunction is known as Viṣṇu (the all-embracing). Unto him who is that reputed Viṣṇu should the seeker make salutation with due devotion.

(5-10)

THE ĀTMAN OF THE THREEFOLD CHARACTER

Having known the three kinds of Ātman, as the Ātman, the Paramātman and the Antarātman, the seeker should resort to the Paramātman. Brahmā will be the Antarātman, Mahes'vara will be the Parāmātman and Viṣṇu, the most ancient Ātman unto all orders of creation (he being the Bhūtātman).

(11, 12)

RUDRA OF THE CHARACTER OF THE TRIMŪRTIS

Of this tree of the three worlds, with its roots and branches outspread far over the earth, the top, the middle and the root are respectively Viṣṇu, Brahmā and Mahes'vara. What has to be done is Viṣṇu, the doing is Brahmā, and the prime cause is Mahes'vara. The one real form of his was split into three by Rudra to achieve his high purpose. Dharma (the right line of conduct) is Rudra; the phenomenal world is Viṣṇu, and the knowledge that comprehends all is Pitāmaha (the creator of the Vedas and the Prajāpatis).

(13-15)

RELEASE FROM ALL SINS THROUGH SINGING HYMNS OF RUDRA

That knower who glorifies him (Rudra) as "Śrī Rudra, Rudra, Rudra" and so on, by such glorification

of the god 'of all (gods) in this manner the seeker is released from all sins. Rudra is man ; Umā is woman ; salutation unto him; unto her salutation. Rudra is Brahmā; Umā is Vānī (the goddess of learning); salutation unto him ; unto her salutation. Rudra is Viṣṇu ; Umā is Lakṣmī (the goddess of beauty, wealth and the like); salutation unto him; unto her salutation.

Rudra is the Sun ; Umā is Chāyā (devī that ever follows the Sun, as a devoted wife would her lord); salutation unto him; unto her salutation. Rudra is the Moon ; Umā is Tārā (his spouse) ; unto him salutation ; unto her salutation. Rudra is day-time; Umā is night ; salutation unto him ; unto her salutation.

Rudra is the Yajña (sacrifice) ; Umā is the Vedī (sacrificial platform); salutation unto him ; unto her salutation. Rudra is Vahni (fire) ; Umā is Svāhā (the goddess presiding over the burnt offering) ; salutation unto him ; unto her salutation. Rudra is the Veda; Umā is the Śākhā; salutation unto him ; unto her salutation.

Rudra is the tree ; Umā is the creeper ; salutation unto him ; unto her salutation. Rudra is the fragrance ; Umā is the flowers ; salutation unto him; unto her salutation. Rudra is the import ; Umā is the letter ; salutation unto him ; unto her salutation.

Rudra is the Liṅga ; Umā is the Piṭha ; salutation unto him ; unto her salutation. The seeker should make obeisance unto Rudra of the character of the god of all the gods. With these words of the Mantra alone shall I make salutation unto Īśa and Pārvatī. Wheresoever Īśa may be along with his

(better) half; one should utter this Mantra. He who has committed the sin of killing a Brāhmaṇa is released from all sin by uttering this Mantra standing in the middle of water.

(16-25)

THE ALL NOT BEING APART FROM THE PRIME CAUSE OF ALL THINGS

That which is the main support of all, which is non-dual, is the transcendent Brahman that is ancient, that is of the form of infinite existence (sat), pure sentience (cit) and unsurpassed bliss (ānanda), lying beyond the range of speech and the mind. When that (Brahman) is fully realised, O S'uka, every thing here would have been thoroughly realised. As all things are of the character of that (Brahman), verily there is nothing at all anywhere that is different from that (Brahman).

(26-27)

THE REAL FORM OF THE PARĀ (TRANSCENDENT OR HIGHER) AND THE APARĀ (NON-TRANSCENDENT OR LOWER) VIDYĀ

Two Vidyās are to be learnt verily by all, and they are the Parā and the Aparā. Of the two, the Aparā consists of this Vidyā, the Rgveda, Yajurveda, Sāmaveda and Atharvaveda, O best among sages, S'ikṣā, the Kalpa-sūtra, Vyākaraṇa, Nirukta, Chandas, Jyotiṣa, and other departments of knowledge that have no bearing on the Ātman. That is the Parā (the transcendent and the highest attainable)

198

ŚAIVA UPANIṢADS

Vidyā which has for its goal the imperishable Para-mātman, that is invisible, ungraspable, clanless, form-less, eyeless and earless to an immense degree, that is likewise devoid of hands and feet, that is eternal, omnipotent and immanent in all, that is intensely subtle and imperishable. Those seekers, full of fortitude, see in their own Ātman that Paramātman that is the source of all beings. Out of that Paramātman that is omniscient and well-versed in all lore, the penance wherewith to attain him is Jñāna alone, there comes into being this series of macrocosms in the form of the eater of the food and the food that he eats (to wit, the Paramātman that experiences these worlds by eating them up and the various experiences afforded by the phenomenal world of ignorance as borne out by the Śruti, "I am the food, I am the eater of the food ").

(28-33)

Destruction of Worldly Existence (Saṁsāra)

Attainable only through the Knowledge

of the Imperishable (Akṣara) Brahman

All that (worldly existence) which manifests itself very much like the rope-snake bears the aspect of verisimilitude. This Akṣara or imperishable (Brahman) alone is the truth by knowing which the seeker is liberated. The destruction of worldly existence (saṁsāra) could be successfully accomplished through knowledge (jñāna) alone and not through actions and austerities (karma). He should resort to, in the prescribed manner,

his own Guru who is an accomplished Śrotriya, well-grounded in the knowledge of the Brahman (and the Vedas). On his doing so, the Guru will surely impart unto him instruction relating to the Parāvidyā which will enable him to realise the Brahman and the Ātman.

Should a man only come to realise directly the imperishable (Ātman) placed in the recess of his heart, he will surely attain the most ancient Śiva after bursting through the great knot (granthi) of ignorance.

(34-37)

MANNER OF WORSHIP OF THE PRAṄAVA BY THE SEEKER AFTER LIBERATION

That (State of the Brahman), the immortal (amṛta), real existence (satya), should be the target to be hit by the seeker. The bow is the Tāra (the Praṇava, "Oṃ"); the arrow is the Ātman ; the Bull's eye of the target is said to be the Brahman ; the target should be hit at, after taking deliberate aim, by the practitioner who should by no means be careless ; by doing so, the practitioner will become identical with the aim (the Brahman) very much like the arrow (his own Ātman that is non-differentiated from the Brahman).

The aim is all-comprehensive, the arrow has its head pointing towards all directions and the archer takes aim in an all-comprehensive manner. The aim is the auspicious Śiva ; there is no doubt about it. Not there do the bodies of the sun and moon shine. Not thither do the winds blow, nor do the diverse deities exert their

200

ŚAIVA UPANIṢADS

potent influence. This reputed god (of gods) manifests

himself with great condescension, devoid of passion

and extremely pure.

(37-40)

ARTIFICIAL NATURE OF THE DIFFERENCE

(Bheda) BETWEEN JĪVA AND ĪŚA

There are two Suparnas (kings of birds) placed

together in this (cage-like) body of ours and known as

the Jīva and Īśa. Of the two, the Jīva eats the fruit

of all actions but the great Īśvara does not. The

Mahes'vara is stationed in the body merely as the

witness, not partaking in the enjoyment, and mani-

fests himself of his own accord. Differentiation

between the two has been artificially created by Māyā

alone. Even as the ether (ākāśa) of the pot and the

ether of the monastery are being artificially treated as

different from the vast expanse of ether (of which

they are but parts), so parts of the same Parama

(the transcendent Brahman) are artificially differen-

tiated as of the form of the Jīva and Śiva (out of

ignorance of their identity). In reality, however, Śiva

is the sentience (cit) of the Brahman directly realized,

and the Jīva in his real form is always the self-

same (sentience of the Brahman). (One form of)

sentience (Śiva) differs from (the other form of)

sentience (Jīva) only in outward aspect (due to the

difference of Upādhi), but is not inherently differ-

entiated from the other, for the reason that the lack of

sentience (in either of them) will entail their ceasing

THE RUDRAHRṚDAYOPANIṢAD

201

to be forms of the Supreme Sentience altogether.

Sentience is not different from sentience, but becomes

differentiated only in external aspect (through difference

in Upādhi) which is of the form of non-sentience.

Should there be any differentiation at all (between the

Jīva and the Īśa that is Śiva), the difference (bheda)

is only in the external non-sentient aspect, as senti-

ence is verily one and indivisible always, for the

reason that (it is in no way affected by Upādhi at

all, and also because) the oneness of sentience has

been established beyond doubt by ratiocination (Tarka),

as well as through Pramāṇa or Valid testimony (i.e.,

of the Vedas as also of one's own experience from

actual realisation).

(41-45)

RIDDANCE FROM MISERY (ŚOKA) AND DELUSION

(MOHA) THROUGH THE REALISATION OF

NON-DUALISM (ADVAITA)

Should one attain the realisation of the oneness

of the Cit or Supreme Sentience, he neither experiences

misery (śoka), nor delusion (moha), but attains the

non-dual (advaita), auspicious state (śiva) of unsur-

passed bliss (paramānanda) alone, which is the final

resort of the entire phenomenal world, the solid state

of real existence and sentience. That sage will be

rid of the misery of worldly existence from the firm

conviction "I am (the innermost Ātman, non-differen-

tiated from the Brahman)." It is only those in whom all

blemishes have worn away that see in their own bodies

202

ŚAIVA UPANIṢADS

the real form of the self-manifest radiance (jyotis), that

is the all-witness (Sarvasākṣin), and not others who

are invested with Māyā (and are hence subject to

illusion). For that Yogin who has visualised the Para-

mātman in his samādhi and has had perception of the

form of the Brahman in the aforesaid manner, and

who has attained the full form (of the Brahman), there

is nothing more to be attained anywhere else. The

one indivisible expanse of Ākāśa, which is full, has no

other place to resort to any where. Even so, the sage

who has realised his own Ātman to the full has no

place to resort to anywhere else. That sage who

verily realises that most exalted Brahman (as the

Ātman alone) becomes the Brahman alone, firmly

established in his own Ātman as the infinite exist-

ence (sat), pure sentience (cit), and unsurpassed bliss

(ānanda) alone. Thus the Upaniṣad.

(46-57)

THE

RUDRAKṢAJABALOPANIṢAD

[This

Upaniṣad,

which

is

the

eighty-eighth

among

the

108

Upaniṣads

and

forms

part

of

the

Sāmaveda,

takes

the

form

of

a

discourse

between

Bhusunda

and

Kālägni-rudra

regarding

the

part

played

by

Rudrākṣa

in

the

attainment

of

the

state

of

the

Brahman.

Al-

though

Bhusunda

was

himself

an

accomplished

Yogin

of

a

high

order

who

had

discharged

all

his

duties

and

had

nothing

more

to

do

in

this

world

for

the

attain-

ment

of

Kaivalya

of

the

incorporeal

type,

still,

for

the

regeneration

of

the

deluded

and

the

ignorant,

he

approached

the

lord

Kālägni-rudra

with

a

prayer

for

an

exposition

of

the

rules

prescribed

for

the

wearing

of

Rudrākṣa-beads

and

the

fruit

attainable

therefrom

so

as

to

enable

seekers

to

attain

the

right

kind

of

knowledge,

with

a

mind

thoroughly

purified

through

sincere

devotion

to

him

as

such

knowledge

is

the

sine

qua

non

for

the

attainment

of

the

state

of

the

Paramāt-

man,

Rudra,

the

main

support

of

the

phenomenal

world,

preparatory

to

the

attainment

of

the

state

of

the

form-

less

and

the

supportless

non-differentiated

Brahman].

BHUSUNDA'S

QUERY

about

RUDRĀKṢA

Thereupon

Bhusunda

asked

the

reputed

Kālagni-

rudra

thus:

"What,

pray,

is

the

genesis

of

the

204

ŚAIVA UPANIṢADS

Rudrākṣa ? What is the fruit attainable through the wearing of the same ? "

(1)

The Genesis of Rudrākṣa

The lord Kālāgnirudra replied unto him thus :

" For bringing about the destruction of the Tripura

I had to close my eyes. Thereupon drops of water

fell on the earth from my eyes. Those drops became

Rudrākṣas. For the sake of the regeneration of all

beings, I have ordained that, by the mere uttering of

their name, there shall be attained the fruit attainable

through the gift of ten cows and, through looking at

them and touching them, the same fruit rendered two-

fold. I am unable to say anything further. In this

connection there occur the following verses : Wherein is

it established? What is its name? How is it worn? Of

how many varieties are its facets? With the uttering of

which Mantra and in what manner is it worn? For a

thousand years of the celestials my eye was kept open

by me. From my eye-lids drops of water fell on the

surface of the earth. There the tear-drops sprang forth

in the form of prodigious Rudrākṣa trees, assuming

the form of stationary trees for the regeneration of all

devotees of mine.

(3-5)

Fruit of Wearing the Rudrākṣa and the

Uttering of Prayer (as Japa) with-it

By being worn by the devotee (of Rudra), it will

remove all sin committed by day and night. By

THE RUDRĀKȘAJĀBĀLOPAṆIṢAD

205

looking at it religious merit will be attained a hun-

dred thousand-fold, and by wearing it ten-thousand-

thousand-fold. By wearing it a man will attain a

hundred-crores of units of religious merit. By uttering

prayers (as japa) with its help and by wearing the

Rudrākṣa, a man will attain religious merit to the tune

of a lakh of crores of thousands, and a lakh of crores of

hundreds, respectively.

(6, 7)

SUPERIOR AND OTHER QUALITIES OF

RUDRĀKṢA-BEADS

That which is of the size of the Dhātrī (Myrobalan)

fruit is said to be of the best quality ; that of the size

of the Badarī (Jujube) fruit is said to be of middling

quality ; and that of the size of the chick-pea is said to

be of the inferior quality by wise men. This order of

precedence has been ordained by me.

(8, 9)

CLASSIFICATION OF RUDRĀKṢAS INTO CLASSES

LIKE BRĀHMAṆA AND KṢATRIYA

Under the special command of Śiva, there came

to be grown on the surface of the earth, Rudrākṣa-

trees of four classes, viz., Brāhmaṇas, Kṣatriyas,

Vais'yas and Śūdras, bearing auspicious Akṣa-fruits

to be used by the respective classes of men. The

white ones should be known as the Brāhmaṇas; the

red ones are the Kṣatriyas; the tawny-coloured ones

are to be known as the Vais'yas; while the black ones

are said to be Śūdras among the beads. The Brāh-

maṇas should wear the white ones, the Rājanyas should

200

ŚAIVA UPANIṢADS

wear the red ones; the Vaiśyas should wear the tawny-

coloured ones ; and the Śūdras should wear the black.

(10-12)

ELIGIBLE AND NON-ELIGIBLE TYPES

AMONG RUDRĀKṢAS

Those (Rudrākṣas) that are of a uniform size,

glossy, hard, large, and of a thorny surface, are of the

auspicious (śubha) type (worthy of acceptance). What

is worm-eaten, cut through, broken, devoid of thorns,

corroded and unstrung (so as not to be ready for use),

these six kinds of Rudrākṣas should be given up alto-

gether (as unsuitable). That Rudrākṣa which has a

hole bored through in its natural state is of a superior

quality ; that which has the hole bored through with

great effort is of a middling quality.

The knower

should wear beads of a uniform size, of a glossy

appearance, hard and large in size, mounted on a silk

thread ; and beads of the ordinary quality on a soft

thread, suited to their respective sizes.

That Akṣa-

bead which leaves a streak resembling the streak of

gold, when tested on a touch-stone, should be known

to be of a superior quality and worn by devout wor-

shippers of Śiva.

(13-17)

DIFFERENCE IN THE WEARING OF THE

AKṢA-BEAD OVER THE TUFT AND OTHER PLACES

One should wear a single Akṣa-bead over the tuft

and wear three hundred over the head;

place thirty-six round the neck, sixteen each over the

arms, 'twelve only over each of the two wrists, carry

five-hundred over each shoulder and make a rosary

of one hundred and eight (serving the purpose of a

sacred thread), worn across the body, resting on the

left shoulder and reaching up to the right hip. Hanging

from the region of the neck, he should wear two

strings (of Akṣa beads), three strings, five strings or

seven strings; likewise over the head, in his ear-rings,

or as a garland serving as an ear-ornament, or worn

over the bracelet as an ornament round the arms, and

preferably as a waist-band round the belly. Every

one should wear the Rudrākṣa always, sleeping or

drinking. Three hundred is said to be the lowest

limit, five hundred middling, and a thousand is said to

be the maximum limit prescribed. One should thus wear

(the Rudrākṣa) with due regard to the different limits.

(17-22)

Mantras to be Uttered when Wearing

Rudrākṣa over the Different Places

With the uttering of the Īśāna mantra, the Rud-

rākṣa should be worn over the head; with the Tatpuruṣa

mantra round the neck ; with the Aghora-mantra down

the throat; with the same Mantra over the chest ; the

man of bright intellect should wear the Rudrākṣa over

the arms with the Aghora-mantra. He should wear the

strings of Akṣa-beads, fifty beads in each (with the

preliminaries prescribed in the Akṣamālikopaniṣad

208

ŚAIVA UPANIṢADS

duly performed), by invoking the fifty letters of the Samskṛt alphabet, commencing from 'Akāra' and ending with 'Kṣakāra', and endowing them with their full potency in the ether of the fifty holes across the middle of the beads through which passes the string with knots at either end of each bead; after joining together three, five or seven of such strings with the uttering of the Pañcabrahma-mantras and their subsidiaries, along with the Śivapañcākṣara mūla-mantra, he should wear all the Akṣa beads together. (23-25)

DIFFERENCE IN THE FRUIT BORNE BY THE WEARING OF THE RUDRĀKṢA DUE TO DIFFERENCE IN THE NUMBER OF FACES

Thereupon Bhusunda asked the lord Kālāgni-rudra thus: 'With reference to the diverse kinds of Rudrākṣas, pray, tell me about each kind of Akṣa with its distinct form and fruit and thus acquaint me with the real form of each variety, the warding off of ill-luck, the gratification of cherished desires, and other features connected with the number of facets of these beads.' Thus said he. In this connection occur the following verses: The Rudrakṣa possessed of a single facet is of the real form of the Paratattva (the transcendent truth which is one alone). By wearing such a bead the wearer, having complete control over his (inner and outer) senses, will seek final repose in the Paratattva. The bead with two facets, O best among sages, is of the character of Ardhanāriśvara (the half-lady form of

Śiva), and by the devotee wearing it is propitiated for ever Śiva conjoint with Śakti in the form of Ardhanār-

īśvara. The three-facetted Rudrākṣa is of the form of the three fires (Dakṣiṇa, Gārhapatya and Āhavanīya).

Through the wearing of such a bead, fire (the consumer of oblations) is ever pleased with the wearer.

The four-facetted Rudrākṣa is of the form of the four-faced (Brahmā). Through the wearing of such a

bead, the four-faced lord, Brahmā, is ever pleased with the wearer thereof. The five-facetted Rudrākṣa

is of the form of the Pañcabrahman (the five-faced Śiva). Through the wearing of such a bead, the wearer

becomes of his own accord the Pañcabrahman (the five-faced lord Śiva) and drives away the sin of

homicide. The six-facetted Rudrākṣa again has for its presiding deity Kārttikeya (the six-faced son of

Śiva). Through wearing it will be attained abundant wealth and flawlessly perfect health. The man of

clear intellect and perfect wisdom should wear it for the acquisition of a clear intellect and perfect

wisdom and for purification as well. Knowers also say that Vināyaka is its presiding deity. The seven-

facetted Rudrākṣa has the seven Mātras (the seven Mātrs, Brāhmī, Māheśvarī, Gīrijā, Menakātmajā,

Vārāhī, Māhendrī and Cāmundā, nay all that are of the sacred number seven, e.g., the seven streams, the

seven oceans, the seven cities, the seven worlds, the seven Ṛṣis, the seven Vipras, the seven Ādityas, the

seven Dānavas, the seven horses of the sun, the seven tongues of fire, the seven Yonis of fire, the seven

210

ŚAIVA UPANIṢADS

samidhs, the seven svaras, the seven sacrificial rites,

the seven Maryādāś, the seven Dvipas and so on)

as its presiding deities. By the wearing of the same

will be attained abundant wealth and flawlessly per-

fect health. Whosoever wears it, for him there will

be the attainment of right perception and purity of

mind. The eight-facetted Rudrākṣa has for its pre-

siding deities the Aṣṭamātra (Śiva, as identified with

the five elements, the mind, individuality and matter

or the sun, the sun, the moon, the sacrificial priest and the

five elements), is propitiatory of the eight Vasus, and

is likewise the cause of satisfaction to Mother Gaṅgā.

By the wearing of it (by the seeker), these (aforesaid)

deities that are the upholders of the truth (of the

Paramātman (Śiva) will be pleased. The nine-facetted

Rudrākṣa has the nine Śaktis (Vāmā, Jyeṣṭhā, Raudrī,

Ambikā, Icchā, Jñānā, Kriyā, Śāntā and Parā) as its

presiding deities. By the mere wearing of it, the nine

Śaktis are propitiated. The ten-facetted Rudrākṣa has

the (ten) Yamas (means adopted by Yogins for control-

ling the mind or Yama, the god of death) as its (pre-

siding) deities. By merely looking at the bead comes

about tranquillity of the mind, and from its being worn

the same result is achieved without doubt. The eleven-

facetted Rudrākṣa has as its presiding deities the eleven

Rudras. This reputed Rudrākṣa, they say, is itself a

deity that brings about increase of all kinds of well-

being (unto the person wearing it). The twelve-facet-

ted Rudrākṣa is of the real form of Mahāviṣṇu, and he

who. is intent on wearing such a bead himself assumes

THE RUDRĀKṢAJĀBĀLOPANIṢAD

211

the form of the twelve Ādityas. The thirteen-faceted Rudrākṣa bestows the gratification of all desires,

bestows success in all endeavours and is auspicious. By the wearing of this variety of bead by the devotee,

the god of Love becomes gracefully disposed (towards the wearer and manifests himself before him). The

fourteen-faceted Rudrākṣa was generated out of Rudra's eyes. This bead drives away all diseases of

the wearer who further attains immunity for ever from all diseases.

(26-42)

Things to be Abstained from by the Wearer of the Rudrākṣa

The man (wearing the Rudrākṣa) should abstain from spirituous liquor, flesh, garlic, onions, radish,

the fruit of the Śleṣmātaka-tree (tamarisk) and Vid-varāha which are forbidden to be eaten (by pious

people developing their spiritual powers).

(43)

The Great Potency Derived from Wearing the Rudrākṣa

By wearing Rudrākṣa on the day of (the solar and lunar) eclipses, during the autumnal and vernal equi-

noxes, on the days of the summer and winter solstices, similarly during the passage of the sun into the signs

of the zodiac, during New-moon and Full-moon days, on the days of the fifth, the tenth and the fifteenth

Tithis, one is released forthwith from all kinds of

212

ŚAIVA UPANIṢADS

sins. The lower end of the Rudrākṣa is Brahmā,

the hole bored through is Viṣṇu, and the facet is Rudra,

so they say, while the drops of water falling from it

form the hierarchy of the gods. Thus. (44, 45)

The Genesis of Rudrākṣa and its Potency

Thereupon Sanatkumāra asked the lord Kālāgni-

rudra thus: " O lord, pray, impart unto me instruction

relating to the rules prescribed for wearing the Rudrākṣa

beads. At that time, Sages Nidāgha, Jaḍabharata

Dattātreya, Kātyāyana, Bharadvāja, Kapila, Vasiṣṭha,

Pippalāda and others approached Kālāgnirudra, and

spoke unto him. Thereupon Kālāgnirudra asked

them thus: " Pray, let me know the purpose of your

visit ". " All of us desire to listen to the rules pres-

cribed for the wearing of Rudrākṣa beads (when they

are being expounded by thee)"—thus they replied.

Thereupon Kalāgnirudra spoke unto them thus: " It

is being widely declared by all in the world that

Rudrākṣas have emanated from the eyes of Rudra.

Now, Sadāśiva, at the time of the deluge, after destroy-

ing all things, closes his eye of destruction. Because

of their origin (at that time) from his eyes, Rudrākṣas

are so called." Thus said he. " Thence is the origin

of Rudrākṣas," said Kālāgnirudra once again. Should

the Rudrākṣa of such exalted origin form the topic of

conversation anywhere, he who discoures about it

attains the fruit attainable through the gift of ten cows.

That person alone is the radiance of the Bhasma as

THE RUDRĀKȘAJĀBĀLŌPANIṢAD

213

well as the Rudrākṣa. Thus. By merely touching the

reputed Rudrākṣa with the hands and wearing it, there

will be attained the fruit attainable from the gift of

two thousand cows. Should the reputed Rudrākṣa be

worn (as ear-ornaments) on the ears, the fruit attain-

able from the gift of eleven thousand cows will be

attained. The wearer attains the state of the eleven

Rudras also. Should the reputed Rudrākṣa be worn

over the head, the fruit attainable from the gift of a

crore of cows will be attained by the wearer. It is

impossible to utter into one's ears the fruit attain-

able by wearing the Rudrākṣa over these places.

(46-48)

FRUIT OF KNOWING THE RUDRĀKṢA-VIDYĀ

He who studies this Rudrākṣajābāla Vidyā every

day, be he a child or a young man, becomes

a noble one. He becomes a Guru that could in-

itiate (others) into all the Mantras and their use

as well. With these (Mantras) alone should be

make the Homa-ritual (worshipping the sacred fire

with the offering of oblations). With these (Mantras)

alone should he make the Arcanā (homage with

words of praise). Even so should he bind the Rāk-

ṣoghna (causing the destruction of the powers of evil)

and the Mrtyutāraka (causing the destruction of

death), attained through the grace of the Guru, in the

throat, the arms or the tuft of hair. The earth posses-

ed of the seven islands (surrounded by the seven

214

ŚAIVA UPANIṢADS

oceans) will not be an adequate recompense (for the

Guru who initiated him into such Vidyā). Hence

should he with implicit sincerity give him some

cow or other by way of a fee. That will be

enough. That Brāhmaṇa who studies this Upaniṣad

early in the morning destroys all sin committed over-

night. Likewise, the Brāhmaṇa who studies it at the

evening twilight destroys all sin committed during the

course of the day. He who studies at the hour of

noon destroys the sins committed during six previous

incarnations. By applying himself to it both in the

morning and the evening, he destroys the sins commit-

ted during several previous incarnations, attains the

fruit of having uttered the Gāyatrī six-thousand lakhs

of times; is purified from the evil effects of the sin of

slaughtering a Brāhmaṇa, drinking spirituous liquor,

pilfering gold, having intimacy with his Guru's wife

and intercourse with her; attains the fruit of having

bathed in the (three and a half crores of) sacred

waters ; is purified from the evil effects of the sin of

holding conversation with a fallen man, sanctifies ten-

thousand rows of diners (by his presence thereat) and

attains Śivasaṃjñya (oneness with the Paramātman,

Śiva). He does not incarnate again, he does not incar-

nate again. Thus " Om" (the Praṇava which indicates

the identity of the Śiva-paramātman with the Brah-

man, the radiance of the Turīya shining at the topmost

part of the resonance of the Turīyomkāra). That alone

is the Truth. Thus the Upaniṣad.

(49)

THE SARABHOPANIṢAD

[This Upaniṣad, which is the fiftieth among the

108 Upaniṣads and forms part of the Atharvaveda,

takes the form of a discourse between Paippalāda and

Brahmā, the Creator, dealing with an exposition of the

eternal verity of Parames'vara, that is worthy of being

resorted to by all as of the character of the All-Ātman

immanent in all, that is identical with the non-dif-

ferentiated Brahman alone].

WHO IS THE HIGHEST AMONG BRAHMĀ,

VIṢṆU AND RUDRA ?

Thereupon Paippalāda asked the reputed Brahmā

thus: " O Lord, who is to be meditated upon as the

highest among Brahmā, Viṣṇu and Rudra ? Pray,

relate unto us the truth (concerning the matter)." (1)

THE EXCELLENCE OF RUDRA

Pitāmaha (the grand-sire of the universe) replied

unto him thus: " O Paippalāda, do thou listen unto

this speech (of mine). This Parames'vara is attainable

only by him by whom many meritorious deeds have

been done. Him out of whose limbs I have had my

origin, as also Hari and other celestials who have Indra

as their ruler, all these leading residents of Heaven do

not, in their delusion, know (as their own Ātman); him

who is the powerful, excellent, omnipotent Lord, the

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ŚAIVA UPANIṢADS

great Iśa, the father of the Gods, who commissions Brahmā (to discharge his allotted functions) and sends forth unto him all the Vedas (for the benefit of the world of beings created by him; that they might attain final beatitude through the help of these revelations), that foremost overlord, the father of all the Devatās (mentioned in the Vedas), the generator of me as also of Viṣṇu, that radiant lord worthy of being glorified (by all), who, at the time of the great deluge (śantakāle) wherein there is the total dissolution of the world, withdraws all the worlds unto himself ; that one absolute existence is the highest and the most excellent of all.

(2-5)

The Defeat of Nṛṣiṁha by Rudra Assuming the Form of a Śarabha

That Mahes'vara, possessed of prodigious strength, who assumed the monstrous form of the fabulous animal, Śarabha by name, thoroughly vanquished the world-vanquisher Nṛsimha in whose wake followed the leaders of the gods, when he dragged the fallen Hari by his two feet, imploring him in these words, " Thou art verily great ; by all means win the victory ; but spare the Puruṣa, Viṣṇu, without killing him ". The lord who, out of great compassion (and in consideration of the united prayers of the gods to spare the high-souled Viṣṇu), pierced Viṣṇu with his sharp claws, clad in hides, became indeed the great hero Vīrabhadra ; that one Rudra is worthy of being meditated upon by all for success in all their endeavours.

(6-9)

THE ŚARABHOPANIṢAD

217

Praise of Śarabha Made by the Gods

"May our salutation be unto that Rudra who is the destroyer of the fifth face of Brahmā (the creator),

who, out of the spark of fire emanating from his forehead, reduced to ashes the entire universe and, having

created it once again, sustained it again, thus demonstrating his superiority (over all the other gods) ; unto that

Rudra may our salutation be. May our salutation be unto that Rudra who, with his left foot, vanquished the

god of death (Kālá), drank that virulent poison Hālāhala that scorched everything it touched, and crushed with

his right foot Apasmṛti that was furiously valiant. May our salutation be unto that Rudra who, being exceedingly

pleased when Viṣṇu worshipped his left foot offering his eyes by way of floral tribute, bestowed on

him the great Cakra (Sudarśana by name). May our salutation be unto that Rudra who, as the valiant

(Vīrabhadra), bound Viṣṇu with his serpent-cords in the sacrifice performed by Dakṣa-prajāpati, after vanquishing

the hordes of Suras. May our salutation be unto that Rudra who, with the sun, moon and fire forming

his three eyes, burnt up Tripurā and the patriarch Viṣṇu sportively enough and himself became

Paśupati, the lord of the Paśus for the reason that all the gods attained the state of Paśus. May our salutation

be unto that Rudra who, after turning into ashes in the fire of the deluge generated out of his eye of

destruction, the avatāras of Ādi Viṣṇu, viz., Matsya, Kūrma, Ādivarāha, Nṛsiṁha, the encroaching Viṣṇu

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ŚAIVA UPANIṢADS

Vāmana (Trivikrama who measured heaven and earth with two of his strides and placed the third over the crest of Mahābali, the king of the gods (Indra) who was very much tired and in distress, Manmatha (the god of Love) and Yama (the god of death), withdrew them all into his own self". Having in this manner pleased Mahes'vara of the Blue-throat by praising him in various ways, the gods appeased him and sought his forgiveness.

(9-16)

RUDRA'S BENEDICTION

Thereupon Parames'vara completely eradicated the various kinds of afflictions which the gods were subject to through birth, death, dotage and the like, arising out of the three kinds of tāpa or torments (derived from one's own individual self or Ādhyātma, from the influence of presiding deities or Ādhidaivika and from the influence of the elements or Ādhibhautika): In this manner did S'iva gracefully accept the united prayers of all the gods. The lord S'ampkara, the foremost of all the gods, the pair of whose lotus-like feet even now the asylum sought after by Viṣṇu, afforded protection unto all his subjects. Having praised the great Īśana that is worthy of all praise, that transcends the range of speech and the intellect, Indra and the other gods, obtained the blessings of Īśāna through the potency of their prayer. Then Viṣṇu also, after making salutation unto him and praising him in various ways, remained with his hands clasped in prayer. Pleased with the devotion

of Viṣṇu whose body was bent low in the posture of veneration, the Lord (Vibhu) blessed him as well.

(17-19)

FRUIT DERIVED FROM THE KNOWLEDGE OF

THE REAL NATURE OF RUDRA

The knower that realises the blissful state of the Brahman (non-differentiated from that of the Paramātman, Rudra) whence recede words along with the mind, baffled (in the attempt to portray it and realise it adequately), is not afraid of any thing at any time. Thus. The Ātman that is established in the recess (of the heart) of this knower is subtler than the subtlest and greater than the greatest. The seeker that has attained riddance from all misery, through the grace of the creator (Dhātṛ) surely sees that changeless and potent Lord Īśāna (in the attitude, "I am the Rudra-paramātman alone").

(20, 21)

THE GREATNESS OF RUDRA

The great Īśa, the omnipotent lord that is the foremost of all the gods, that is worshipped (as of the form of the Brahman, non-differentiated from the innermost Ātman) by Vasiṣṭha, Vaiyāsika (Śri Śāka, the son of Vyāsa), Vāmadeva, Virīṇci and other seers, that is glorified by Sanatsujāta and others, and Sanātana and others (sons of Brahmā; in the attitude, "I am the Brahman", "The Brahman alone am I"); the real existence (whose powers are limitless and unsurpassed), the eternal (that stands

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ŚAIVA UPANIṢADS

unaffected by the three durations), the all-witness (That

bears testimony to the reality of the existence or non-

existence of all things apart from himself), the great

overlord (that is potent enough to establish himself

as the peerless Pāramātman), the ever-blissful (being

himself of the form of the abundance of bliss), the

changeless (that eclipses the aspect of change attri-

buted unto it by those ignorant of the real character

of the Brahman), the indescribable (it being outside

the range of names and forms), possessed of incom-

prehensible powers (that could accomplish marvels, not

even dreamt of previously as possible, in a sportive

manner), the omnipotent lord of the mountain (Śri

Kailāsa), who is abundantly possessed of caprices that

are creatures of Māyā (but is in reality the Brahman

alone). O sage of austere vows, this Māyā is produc-

tive of much delusion (through inducing individuality)

in me and Viṣṇu (as well as Brahmā, and thus seeks

to establish differentiation among us that are but

aspects of the great reality, the Brahman, and as such

are not differentiated from one another). This Māyā

that is insurmountable (to those that have not attained

the knowledge of the Sivatattva), will become easily

surmountable through meditating on the lotus-like feet

of that (Siva-paramātman). (22-24)

ABSENCE OF DIFFERENCE BETWEEN

VIṢṆU AND ŚIVA

Viṣṇu who is the source of all the microcosms

and macrocosms constituting the universe, having

originated from a part of myself, along with his own progeny originating from his own limbs, sustains the entire Universe (as its supreme ruler) and attains dissolution (in me, the Kālāgnirudra) at the appointed time (in the diluvian fire of the Kalpa-pralaya). Beyond that every thing (apart from me) is false. Unto the great consumer, the great god of all the gods, armed with the trident, the omnipotent overlord that is the all-merciful Mṛḍa, unto that Rudra may there be salutation. The one Viṣṇu is the Supreme Being who, pervading the three worlds (the terrestrial, ethereal and the celestial regions) and all the beings severally from all the directions, enjoys as the Para-mātman of all beings, and the imperishable enjoyer of the entire Universe. May that reputed Viṣṇu be graciously disposed towards me (that Paramesvara) in whom (of the form of sacrifice) are being offered sacrificial oblations with the four-syllabled Mantra (" Āśrāvaya," "do thou cause the gods to listen unto the prayers"), again with the four-syllabled Mantra ("Astu śrauṣaṭ", "may there be the listening unto our prayers by the gods"), and again with the two-syllabled Mantra ("Yaja," "do thou perform the sacrifice") and the five-syllabled Mantra ("Ye yajāmahe," "those of us that perform the sacrifice") and once again, with the two-sylla-bled Mantra ("Vaṣaṭ," "may he, the god of fire, carry our oblations unto the gods"). (May that Viṣṇu, who is verily the sacrifice as borne out by the śruti, "Yajño vai Viṣṇuḥ, may that Paramesvara be

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ŚAIVA UPANIṢADS

graciously disposed towards me by vouchsafing unto me the knowledge of the Paramātman). The Arpaṇa (the act of delivering at the sacrifice) is the Brahman (described as Viṣṇu), the Havis (the oblation offered at the sacrifice) is the self-same Brahman, offered by the self-same Brahman unto the sacrificial fire of the self-same Brahman. The Brahman alone is to be attained through the completion of the austerity of the Hari manifests himself, of his own accord, among his limbs, the śaras (the infinite crores of macrocosms) and the jīvas (the myriads upon myriads of the residents thereof, all of them the creatures of Māyā, investing the various limbs of his prodigious frame from head to foot), this Śarabha (of the character described above) is verily the Brahman that bestows actual liberation (unto all Jīvas that resort to it), O great sage (the Śarabha, of the character of Rudra that vanquished Nṛsimha, being identical with the Śarabha of the character of Viṣṇu that sustains all Śaras and Jīvas as described above).

(25-30)

ŚIVA ALONE WORTHY OF BEING MEDITATED UPON

Merely for the reason that they were all subject to the influence of Māyā, all the gods were deluded through false pride begotten of mistaken identification (into thinking that Brahmā, the Creator, Viṣṇu, the sustainer, and Rudra, the destroyer, are different entities, although they are really identical, being parts

of the self-same non-differentiated Paramatman). It is

not possible for any one to dilate on even a small frac-

tion of the great potency of that (entity that is untouched

by the Upädhi of Māyā, viz, the Paramatman, Rudra).

What transcends the transcendent, imperishable

Īśvara that outstrips the perishable phenomenal world

is the Brahman ; what transcends the transcendent

imperishable Īśvara that outstrips the perishable phe-

nomenal world is likewise Hari. For the reason that

the Īśa is what is transcendent (Viṣṇu), there is verily

none else either to match or to excel him. The One

Śiva alone is eternal. All things apart from him are

false. Hence to the exclusion of all the gods, such as

Viṣṇu and others that are worthy of being meditated

upon, Śiva alone is par excellence worthy of being

meditated upon as the liberator from all the bonds of

worldly existence. Unto him, the great consumer, unto

that great overlord, salutation.

(31-34)

PROCEDURE PRESCRIBED FOR THE BESTOWAL

OF THIS ŚĀSTRA

This great Śāstra, derived from Paippalāda, should

not be bestowed indiscriminatley upon all and sundry

and by no means on an atheist, an ingrate, a lewd

man, a wicked man, one puffed up with pride, a

sycophant, a rogue and a liar ; but should on the other

hand be bestowed upon one of austere vows, on a true

devotee of god, a man of upright conduct, a pious man,

one devoted to his Guru, possessed of self control,

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ŚAIVA UPANIṢADS

who has attained mental composure, a sincere man,

a true devotee of Śiva, who has the inclination to

perform the austerities prescribed in the Vedas; it

should be bestowed only on one who is devoted to

his own Ātman, who is not an ingrate, O sage of austere

vows (and on no account should it be bestowed on any

one who does not possess the requisite qualifications

detailed above), for the reason that it should be kept

as a profound secret always and should not at all be

abused. Whichever twice-born one either studies or

causes this Śāstra derived from Paiṣpalāda to be

expounded to others, becomes released from the re-

currence of births and deaths over and over again,

becomes released from residence in the womb once

for all, is hallowed from the sin of drinking spirituous

liquor, is hallowed from the sin resulting from stealing

gold, is hallowed from the sin of slaughtering a Brāh-

maṇa, is hallowed from the sin of sharing the bed with

his Guru's wife. He derives the fruit of having studied

all the Vedas; derives the fruit of having meditated

upon all the gods; he is hallowed from the evil effects

of committing all the heinous and ordinary sins. Hence

he becomes one who has resorted to the Avimukta.

He becomes one who is perpetually favoured by Śiva.

He attains oneness with Śiva. He does not incarnate

again; he does not incarnate again. Thus spoke the

lord Brahmā (the Creator). Thus the Upaniṣad.

(35-39)

THE ŚVETĀŚVATAROPANIṢAD

[This Upaniṣad, otherwise known as the Śvetāś-

vataramantropañiṣad, which is the fourteenth of the

108 Upaniṣads and forms part of the Kṛṣṇa Yajurveda,

deals with the position taken up by the expositors of

the Vedas that all the Vedas are really in glorification

of the exalted state of the Brahman and that the final

import of the Vedas is the Supreme, non-dual truth of

the Brahman alone and nothing else, after refuting

the position assumed by other schools of thinkers that

hold the contrary view about the reality of things apart

from the Brahman. It is divided into six chapters,

covering the following topics: the first chapter takes

up the question of investigation into the cause of the

phenomenal world and deals with the Paramātman as

the proximate and the efficient cause of all phenomenal

existence which is merely of the character of a super-

imposition on the Paramātman, and avers that the

Paramātman alone is what ought to be known and

could be attained through the practice of Dhyāna

alone; the second chapter opens with a prayer unto

Parameśvara at the commencement of Samādhi and

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ŚAIVA UPANIṢADS

deals with the initiation of the seeker into the practice of Yoga along with its Angas, the symptoms of successful accomplishment, the conjunction with the Supreme resort (the Paramātman) and its fruit; the third chapter refers to the Paramātman as the cause of all when subject to the influence of his own Māyā, the Prayer beseeching His grace, the true character of liberation that could be attained only through the realization of the digitless Brahman, the means to be employed for the attainment of the non-differentiated Brahman, the all-pervasive and the all-immanent character of Īśvara and the riddance from misery through the realization of the Paramātman; the fourth chapter opens with a prayer unto Īśvara for the acquisition of perfect knowledge, and explains the entry of Īśvara into action of all kinds through the influence of his own Māyā, the illusory character of the difference between the Jīva and the Īśa, the character of Īśvara as the Creator of all beings only when conjoint with Māyā, prayer unto Īśvara for the acquisition of knowledge, liberation from bondage possible only through the knowledge of Īśvara, and prayer once again unto Īśvara for the acquisition of knowledge; the fifth chapter deals with the real form of Vidyā and Avidyā, the bestowal of Vidyā, only by Īśvara, Īśvara's overlordship over all, the Īśvara-tattva knowable only through a knowledge of the Vedas, the reality of the Jīva, the root-cause of the swirling in worldly existence of the Jīva and the liberation from the bonds of worldly existence through the knowledge of the identity of the

THE ŚVETĀŚVATAROPANIṢAD

227

Jīva with the Īśa; the sixth chapter controverts the

position that Kāla and others that are apart from the

Īśvara are the cause of phenomenal existence, and

deals with the means to acquire perfect knowledge, the

attainment of the knowledge of Ātman and of libera-

tion through Parameśvara alone, the realization of Para-

meśvara, the only means to cross over the ocean of

worldly existence, Īśvara, the only final resort for the

seeker after liberation, the quintessence of the import

of all the Śāstras and, last of all, the qualities requisite

for being imparted the Brahmavidyā].

CHAPTER I

INVESTIGATION INTO THE CAUSE OF THE

PHENOMENAL WORLD

Expositors of the Brahman state : What is the

cause (of this phenomenal existence that is verily apart

from the Brahman and inseparably associated with the

ignorance-quarter of the Brahman and the multitudin-

ous concomitants arising therefrom, but which, in the

view of men ignorant of its real nature, is the only real

existence ? Is it the Brahman ? Or is it something else ?

If it is the Brahman, is it the non-differentiated or

the qualified Brahman ? In either case, is such a cause

proximate or efficient, acting as the agent in creation) ?

Whence have we originated [like ether and other ele-

ments, we who, during our existence in the phenomenal

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ŚAIVA UPANIṢADS

world, remain as creatures of the Brahman, during sleep and other Pralayas attain our dissolution in our immediate cause, the Brahman, and come into existence once again as creatures of the Brahman at the time of our waking from sleep or our creation once again after the Nitya-pralayas (or, we that are very much in the position of the moon reflected on water and of the ether of the pot and attain the position of the Brahman, akin to that of the real moon and the vast expanse of ether during sleep and other Nityapralayas, with the cessation of the Upādhis, operative causes, viz., the functioning of all the inner and outer senses but the supreme sentience in the one case, and the reflecting medium of water and the delimiting pot in the other), and once again attain the state of the creatures of the Brahman with the waking from sleep and the recurrence once again of the order of creation after the other Pralayas]? Through what do we (manage to) live? (Is it through the grace of Īśvara, the unseen supreme controller, or out of the tendencies inherent in us?) Wherein are we to have our last resting place (at the time of our liberation, in the changeful or the changeless Brahman)? Through (the benevolent or beneficial influence of) which (presiding deities, such as the Ādityas and others or the omnipotent Īśvara or both, have we been placed in our present position) and remain in the phenomenal world of happiness and misery? O Knowers of the Brahman, we propose devising a suitable final settlement for our betterment after deep investigation.

(1)

THE SVETĀSVATAROPANIṢAD

229

THE PARAMĀTMAN, THE MATERIAL CAUSE

Kāla or Pre-ordained time (the fatalists say is the immediate cause of the recurrence of phenomenal existence); Svabhāva or Nature (the materialists maintain is really the cause); Niyati or the settled course of righteousness and sin (argue the Mīmāṁsakas, the followers of Jaimini's Pūrva-mīmāṁsā); Chance or Yadr̥cchā (aver the Nihilists that do not believe in the existence of Īśvara, the Supreme Controller of the Universe); the Elements or Bhūtāni (declare the Bhautikas that hold the world of elements to be the eternal and real existence); Yoni (Prakrti is the source of generation of the world is the view held by the Śāktas who believe in the worship of the Supreme Being in its aspect of Śakti, the creative energy of the form of Yoni); the Puruṣa (the Hiraṇyagarbha alone is the creator of the universe is the view held by Yogins).

In this manner has the immediate cause of the universe been thought of (by various thinkers, ascribing the origin and continuity of the phenomenal world to the various causes commencing from Kāla and ending with the Puruṣa, each in accordance with the quality and degree of ignorance displayed by them). (These views however do not help us in the ascertainment of the truth). Again, any combination (of these causes, in whichever manner combined) does not deserve to be treated as the cause (for the reason that each one of these is not by itself an absolute and immediate cause but depends upon and

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ŚAIVA UPANIṢADS

is related to some other ultimate cause or causes). If

(for the reason that the aforesaid causes are vitiated

as such, as they are capable of being experienced as

the effects of other causes) the Ātman (that is the

absolute cause and the experiencer of these) should be

cited as the material cause (of all phenomenal exist-

ence and it be held that the universe derives its origin

therefrom) because of the existence of the Ātman,

such a position is untenable for even 'the Ātman is

incapable of creating and controlling the universe (as

its overlord) and also because there is (independent

of him) a cause of happiness and misery (which are

predetermined by Karma of previous incarnation, he

being of the form of pure sentience alone). They

(the knowers of the Brahman) who have recourse to

Dhyāna-yoga (wherein there is intense meditation

through concentration with the one-pointed mind

turned in the direction of the quest) and who closely

pursue the quest of their investigation (viz., the cause of

phenomenal existence) have seen (as the cause of all

phenomenal existence) the power of the Radiant

Īśvara (known as Māyā, that is erroneously supposed

as non-differentiated from and depending exclusively

upon the transcendent Īśvara, for the reason that the

Paramātman that is peerless and non-differentiated

from the non-determinate Brahman cannot, consistently

with his being devoid of attributes and actions, be the

creator of the Universe), that is secretly endowed with

(Sattva and other) properties of the Paramātman (as

well as the powers of creation and. the like). The

THE ŚVETĀŚVATAROPANIṢAD

231

Paramātman (that endows the aforesaid Māyā of his own, seen by the knowers of the Brahman as the vicegerent-cause of the phenomenal world, with the power of throbbing) stands as the one absolute entity firmly established in all these so-called causes of phenoinenal existence, commencing from Kālá and ending with the Ātman (for the sake of bestowing excellence unto them all). Him alone who has his single felly (the Māyā described above as his vicegerent in the matter of controlling the revolving wheel of worldly existence), who is surrounded by the three (Brahmā, Viṣṇu and Rudra, the creator, the sustainer and the destroyer, respectively characterized by Rajas, Sattva and Tamas), who manifests himself at the end of the sixteen (Kalās, commencing from the Prāṇa and ending with Nāman), who has half a hundred of spokes (provided by the fifty letters of the Saṁskṛta alphabet, commencing from “ Akāra ” and ending with “ Lakāra ”), who is also provided with twenty counter-spokes (consisting of the ten organs of perception and action and their ten objects, along with their presiding deities, the eight Vasus and the twelve Ādityas), with the following six groups of eight or ogdoads (viz., the eight Dhātus, the integument, the outer membrane, flesh, blood, fat, bone, marrow and semen ; right conduct, knowledge, detachment and omnipotence, and their opposites, sinful conduct, ignorance, attachment and absence of power, these eight Bhāvas or states; compassion, forbearance, absence of spite, cleanliness, auspiciousness, absence of effort, absence of

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ŚAIVA UPANIṢADS

niggardliness and absence of longing, these eight virtues forming the attributes of the Ātman ; the eight psychic powers of animā or attenuation at will, mahimā or increasing in size at will, garimā or heaviness at will, laghimā or lightness at will, prāpti or acquisition at will, prākāmya or irresistible will, Īśatva or Omnipotence and Vaśitva or supreme control over all at will ; the eight Prakṛtis, the Avyakta, Mahat, Ahaṃkāra and the five elements; the eight gods, Brahmā, Prajāpati, the devas, the Gandharvas, the Yakṣas, the Rākṣasas, the Pitṛs and the Piśācas ; or the eight Mūrtis, Bhava, Śarva, Īśāna, Paśupati, Ugra, Bhīma, Rudra and Mahādeva), who has the Viśvarūpa (the God of love who swirls with his beautiful form the entire universe) as his only Pāśa (Manmatha having once attempted to ensnare the Paramātman, Śiva, by his dalliance), who could be reached by the three different paths (Arcis and others, Dhūma and others, and birth and death and others), who is possessed of the one delusion (of looking upon what is not pertaining to himself as his own Ātman's) and is the ultimate cause of the two (viz., righteousness and sin, as well as their concomitants) ; (Him knowers of the Brahman have seen in their Dhyānayoga as the immediate cause of the phenomenal world through his own Māyic Power.) We shall presently study (through proper investigation) that perennial stream (of the Ātman) whose waters flow through the five different channels (of the five organs of perception), which has the five sources (of the elements, the Tanmāt-ras) as their formidable mouths over which roll the

five billows of the vital airs, Prāṇa and others), which

is fed at the fountain-source of the mind of individuality

by the five affluents of specific perception (viz., the five

organs of perception), wherein are the five distinct

vortices (of the five elements, ether and others), the

velocity of whose flood is contributed to by the five

rapids of miseries (viz., lying in the mother's womb,

birth, disease, dotage and death, which are most pain-

ful to endure), having the fifty letters of the Samskṛt

alphabet (serving the purpose of deities installed along

its banks to preside over its destinies) and which is

made up of the five distinct stages (viz., the Iśvara,

the Antaryāmin, the Sūtra, the Hiranyagarbha and

the Virāṭ).

(2-5)

The Paramātman, the Efficient Cause

The Hamsa (the Paramātman, though himself the

peerless, non-dual entity, having assumed the state of

the Jīva, due to the false pride begotten of the ignor-

ance of his own real nature, and thereby becoming

subject to the influence of righteous and sinful action,

enters innumerable wombs and, as a result thereof)

swirls in the Brahmacakra (the great wheel of this Uni-

verse) which affords habitation and subsistence (ājīva)

to all beings, animate and inanimate (and yields unto

them the unique pleasure arising from the sense of

their very existence, though such existence is after all

as illusory as that of the silver in the pearl-oyster or of

the tiger in the cat), which is the place of sojourn of

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ŚAIVA UPANIṢADS

all beings during their life-time (Sarvasamsthe), which is

vaster than the vast expanse of ether ; (the Hamsa that

stands firmly established as the peerless non-dual Para-

mātman, though by himself devoid of all differentiation

involved in the fifteen states commencing from the Jāgrat-

jagrat and ending with the Turya-svāpa and the forty-

five different forms of sentience, commencing from the

Viśva-viśva and ending with the Avikalpānujñaikarasa,

through denying altogether the existence of things apart

from himself, verily swirls in the wheel of worldly

existence) by thinking that the Jīvātman is different

from the Paramātman that impels (very much like

looking upon the ether of the pot as different from the

vast expanse of ether) ; (the Hamsa revolves in the

wheel of worldly existence as borne out by the Śrutis,

" He who resorts to some other deity, stands apart

from me; I am likewise apart from him ", " He who

only sees differences innumerable in this existence,

attains death from the god of death," and " He

makes a split in the very core; hence there will be

occasion for fear in his case "); when the Jīvātman is

blessed by the Īśvara [by being reunited with the

Paramātman on the testimony of the Śrutis, " That

(Tat) (the Brahman) thou (Tvam, the Jīvātman) art

(asi)" " I (the Jīvātman) am the Brahman "], then

(through such identity of the Jīvātman with the Para-

mātman there results the complete eradication of

ignorance, and with the dawning of the perfect

realization of the Ātman) there results the im-

mortal state (Kaivalya, the remaining alone as the

Brahman that does not brooke either the differentiation between the Jīvātman and the Paramātman or the establishment of identity between them both) he attains. This entity (which has no counterpart) is verily the most exalted and has been demonstrated as the transcendent Brahman (which remains as the result of the total denial of all things apart from the Brahman so as to get rid of the delusion relating to the existence of things apart from the Brahman, by all the one hundred and eight Upaniṣads, commencing from the Īśāvāsya and ending with the Muktikā).

Having realized in that (non-differentiated entity, known as the Brahman because of its stupendous size and importance, and which is of the import of the Praṇava) the substratum wherein revolve the triads (viz., the three Mātrās out of the four gross and subtle quarters of the Oṃkāra, viz., “Akāra”, “Ukāra”, “Makāra” and the changeless and immeasurable Ardhamātrā, the three Guṇas out of the four states, viz., the preponderance of Sattva, Rajas, Tamas and the equipoise of these properties known as Prakṛti, the groups of three that go to make up the four times fifteen bases of misconception, commencing from the Jāgrat-jāgrat and ending with the Avikalpānujñāikarasa, taken individually, collectively and bothwise, as well as every other group of three, such as the three worlds, the three fires, the three Mūrtis and so on), the Turya-turya, the Brahmapraṇava which establishes itself as the imperishable (causing the dissolution of all perceptions apart from itself which are perishable and which, though

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originally considered as the prop of all things apart

from itself, proves, on closer scrutiny, to be the propless

residuum that is no prop of others when the existence

of all such things is completely denied); in this sub-

stratum of the transcendent Brahman knowers of the

Vedas (Brahman), intent on attaining their beatitude,

seek final repose by becoming one with it after becom-

ing Yonimuktas (that is those who are released from the

delusion as to the existence or otherwise of the Brah-

man, the ultimate source of all phenomenal existence

constituting the Avidyā-quarter of the Brahman). (6-7)

THE ENTIRE UNIVERSE OF THE CHARACTER

OF A SUPERIMPOSITION (ADHYĀSTATVA)

The Īśa props up (in the form of the forty-five

perceptions commencing from the Jāgrat-jāgrat) this

universe which is (only hypothetically existent, being

made up of whatever is apart from the changeless

Turya-turya Brahman and is as such) perishable, con-

joint with the imperishable (Brahman in the relation

of effect and cause and constituting phenomenal exist-

ence, comprised in the four times fifteen perceptions

commencing from the Jāgrat-jāgrat which ceases to be

perishable the moment the realization of its real char-

acter is accomplished and becomes manifest as the

highest, imperishable truth of the Brahman) and also

whatever is manifest and modelled out of the Avyakta

or unmanifest primordial matter; (the same Īśa in

the form of) the Jīvātman is apparently powerless (to

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237

accomplish or give up any thing being enshrouded in ignorance of the subtle type in the form of the inner senses and is regarded to be so because of the delusion of the form, " I am powerless," that has overtaken him owing to his having assumed the duties of the doer and the enjoyer of actions (bhoktṛbhāva). On coming to realize the radiant lord (the Brahman, through mature wisdom attained from a mind thoroughly purified by complete renunciation and intense study, through the grace of Īśvara, the supreme Guru, propitiated by the sacrifice of the fruit of righteous conduct and religious observances, accumulated through countless crores of incarnations) simultaneously with such realization, this Īśa of the form of the Jīva is released from all bonds (of the form of the thousand and one delusions of the mind as to the existence or otherwise of things apart from the Brahman, with the parching of the seed of the mind and the destruction of the hosts of Vāsanās that enslave him). There are two unborn entities (created by the mind of one ignorant of the real nature of the Brahman); the one is the jña or omniscient Īśa (standing in the relation of an object), and the other is the ajña or ignorant Jīva (possessed of a little knowledge and standing in the relation of the reflected image of the object) ; (both of them, viz., the omnipotent Īśa and the powerless Jīva are subject to the Upādhi of Māyā and Avidyā respectively); the former is Īśa or the supreme controller (has no Āvaraṇa or veil obstructing his power of control as Māyā, his so-called Upādhi, does not really exist), and the latter

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is Anīśa or subject to control (directed by its Upādhi,

viz., the ignorance of the Ātman and its concomitants). There is also she, the one originless (Māyā

that brings on misery of all kinds unto one who is

ignorant of the Ātman, the Prakṛti that has no origin

at any time whatsoever and therefore really non-existent from the point of view of the highest truth

that stands in the relation of a mirror unto the Jīva,

the reflected image of the Īśa) that is verily superimposed as the bestower of objects of pleasure on the

Jīvātman, the enjoyer of pleasure. Even so is the

Ātman endless (as the substratum of the Universe which

is all the creature of mere fancy for the reason that,

though the idea of finiteness is limited, its substratum,

viz., the Atman, is infinite, having neither beginning

nor middle nor end). This Ātman is of the form of

the universe (as he is the prop of the fancy of the

universe, giving rise to the flashing of the fancy of

phenomenal existence) and is actionless (standing unaffected by such fancy at all) ; for the reason that it

(the supreme sentience of the Ātman) is actionless, it

comes to realize that the three entities (viz., the Īśvara

that stands in the relation of the object, the Jīva that

stands in the relation of the reflected image and the

Prakṛti that stands in the relation of the mirror) are,

with the dawning of perfect knowledge, identical with

and not apart from the peerless Brahman and simultaneously with it the knower (of such identity) becomes

the Brahman alone. Phenomenal existence which is

believed to be the Pradhāna or pre-eminent (existence

THE ŚVETĀŚVATAROPANIṢAD

239

apart from the Brahman, as long as ignorance of

the Ātman prevails) melts away (and becomes non-

existent with the dawning of mature wisdom). What

is considered by the work-a-day world as the amṛta or

immortal and akṣara or imperishable phenomenal exist-

ence, in the absence of superior wisdom, proves after all

to be a mere super-imposition on closer scrutiny. Its

substratum, that is the immortal and imperishable Hara

(that completely obliterates the aspects of perishability

and mortality applied to phenomenal existence when

it is differentiated from the imperishable Brahman, the

noumenal existence), exercises supreme control over the

perishable Prakṛti and the powerless Jīva (which stand

in the relation of the mirror and the reflected image of

himself, himself remaining as the peerless, non-dual

supreme sentience alone). This radiant (deva) Hara

(the Paramātman) is one alone (being of the form of

the supreme sentience that is non-dual and not subject

to differentiation). By meditating exclusively on that

(glorious radiance of the Paramātman that remains as

the substratum of the supreme sentience alone, unaffect-

ed by the delusion as to the existence or non-existence

of the perishable phenomenal world and its concomi-

tants), by attaining communion with him (in the attitude,

"What remains as the supreme sentience alone, that

am I," by becoming identical with him through

Nirvikalpa Samādhi, with the one-pointed mind ex-

clusively turned towards him in the attitude, "The

Paramātman attained through the denial of all perish-

able existence, that is apart from the Brahman, is

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substantially the same as the peerless Brahman alone")

and through the resultant knowledge of the supreme

truth, there will be the ultimate riddance once again

from the illusion regarding the universe (which does

not really exist apart from the Brahman). On the realiza-

tion (by the sage who, during his previous stage of

ignorance of the Brahman, appeared to be bound by

the delusion as to the existence of something apart

from the Brahman, that what has so far been spoken

of as the radiant Ātman is no other than himself)

there will be the destruction (through burning in the

fire of knowledge) of all bonds (of the form of delusion

as to the existence of something apart from the

Brahman). [Along with that, there will be the des-

truction of all passion, hatred and the like which

form the root-causes of such bonds. Thereafter, all

actions and observances, prescribed and prohibited,

as well as their causes (viz., the desires out of which

they spring), Apūrva observances, with consequences

remote and unforeseen (such as the attainment of

Svarga and the like), all such and other forms of weari-

ness to the flesh, arising from the belief in things

apart from the Brahman, become completely burnt up

in the fire of perfect knowledge]. With the wearing off

of these miseries (Kleśas) of the flesh, there is brought

about the total annihilation of the scope for reincarna-

tion and death (due to the obliteration of their cause,

viz., the ignorance of the Brahman). By exclusively

meditating on the truth that, through the realization

by the seeker of the Brahman, there remains the

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241

Brahman alone, the knower of the Brahman becomes one with the Brahman alone. When the differentiation between the Brahman and the body (that represents all things apart from the Brahman) meets with annihilation, the knower attains the third type of overlordship of the entire universe, regarded as identical with Kaivalya (of the form of remaining as the Brahman alone, attainable only through perfect knowledge, in preference to the attainment of the other two, viz., overlordship over the Candraloka and the Brahma-loka, characterized respectively as giving rise to reincarnations and the cessation altogether of the same, attainable through the two other paths of Dharma or sacrificial rituals and Arciṣ or radiance), in consequence whereof the knower becomes blessed by attaining the inmost desire of his heart (viz., Kaivalya). (8-11)

NOTHING WORTHY OF BEING KNOWN APART FROM BRAHMAN

This (the Brahman alone that has so far been spoken of) should be known as the Ātman (there being nothing to be sought after apart from it). This is eternal alone (it being the infinite existence), standing as the Ātman alone. Beyond that (peerless Brahman) there is verily nothing worthy of being known. Having understood (from the point of view of differentiation) the Jīva as the enjoyer (bhoktṛ), the world of phenomena as the object of enjoyment (bhogya) and the Iśvara as the prompter (preritṛ), and conceiving of

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all (of the form of) the three kinds (aforesaid) as

this Brahman, one becomes blessed. Even as the

form of fire is not seen when it is inherent in its

source (the Araṇi wood), and on that account the

loss of its characteristic marks cannot be predicated

(as, when the wood is churned, there appears the fire

with its full characteristic marks); and it (the fire)

should be admitted as having (Araṇi) wood as its source

once again (although one would hesitate to admit it

before churning); even so, in the body (which is a

conglomerate of organs with diverse functions and

which stands in the place of the Araṇi) the manifesta-

tion as well as the symbolic presence of the Ātma-tattva

is grasped by the wise (through practising the Vidyā

of the identity of the Brahman with the Ātman) by

resorting to the application of the means known as the

Praṇava. (What was, prior to the dawning of perfect

knowledge, a mere group of organs of the form of

ignorance adversely affecting the manifestation of the

Ātman, becomes the Brahman alone after the dawning

of superior wisdom).

(12, 13)

DHYĀNA, THE MEANS OF ACQUIRING PERFECT

KNOWLEDGE

Making the body the nether Araṇi-chip (wherein

the Ātman might manifest itself as fire) and the Pra-

ṇava (of sixteen Mātrās) the upper Araṇi-chip, and

practising the churning of the form of Dhyāna (through

applying the one-pointed mind to the conception that

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243

the Brahman, the non-differentiated supreme sentience of the Turya-turya, is attained through the negation of the differentiated forms of sentience, commencing from the Jāgrat-jāgrat and ending with the Avikalpānujñai-karasa, that form the bases of rejection of the superimpositions, individually, collectively and bothwise, identical with the fifteen Mātrās of the Pranava, commencing from the stage of the Virāj, of the gross form of 'Akāra', having its seat in the Mūlādhāra, and ending with the stage of the Paśyantī having its seat in the Viśuddhi of the throat), the knower should behold the radiant (self-manifest supreme sentience of the Turya-turya as what remains as the Brahman alone and directly realize the Brahmatattva that lies secreted as long as the seeker is ignorant of its existence but which he comes to realize as his own the moment he becomes aware of its existence) like one who comes by a hidden treasure (buried by his forefathers, which lay hidden as long as he was unaware of it and was attained the moment he came to know of it).

Even as the oil pervading the entire mass of the sesamum-seeds (is not perceptible to the naked eye but manifests itself when crushed in an oil-mill), even as the butter that pervades unseen the entire mass of curds (that is compared with the Saguna Brahman, possessed of attributes, manifests itself out of the curds by churning and, when clarified by being heated over an oven, it ceases to be butter and becomes pure, fragrant ghee, that is cited as an instance to illustrate the manifestation of the attributeless,

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ŚAIVA UPANIṢADS

non-differentiated Brahman), even as water manifests itself by digging in a dry water-course (and serves its various parposes thereafter), even as fire abiding in chips of Araṇi-wood (manifests itself when those chips, which form its source, are churned one against the other)

even so, this Ātman (that is the ore which yields the shining metal of non-differentiated sentence) is grasped by the Ātman (the Buddhi-tattva, placed in the randhra of the heart and made to manifest itself through the intense study of the Vedas carried on with the grace of the Guru). He beholds the Ātman who has recourse to the cultivation of Satya or truthfulness [through the practice of the ten Yamas (means of developing self-control)] and of Tapas or austere penance (through restraining the inner and outer senses, and making use of the perfect knowledge attained through the purity of the mind, resulting from leading a truthful and austere life). He beholds the Ātman pervading the entire world of phenomena (comprising the ignorance-quarter of the Brahman and its concomitants) as the ghee placed in milk (as the most essential content and pervading the entire mass thereof), as (the Brahman that is) the root-cause of the lore of the Ātman and of all forms of austerities having a bearing thereon. That Brahman (which is non-dual and attainable exclusively through the Upaniṣads, standing in need of no other testimony) manifests itself as the import of the Upaniṣads (generating unsurpassed bliss); that Brahman manifests itself as the import of the Upaniṣads.

(14-15)

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245

CHAPTER II

PRAYER UNTO PARAMESVARA AT THE

COMMENCEMENT OF SAMĀDHI

"At the time of commencing Samādhi, foremost of all, Savitṛ (the Paramesvara having his seat in the solar region and endowed with the function of creating the world of beings), after bringing his one-pointed mind to bear on his own Ātman with a view to attaining the highest truth of the Ātman and also his intellect (and other organs of perception thereon, after withdrawing them from their demoniacal proclivities likely to impede him from the attainment of samādhi so as to facilitate the mind in its rhythmic functionings in the direction of the actual perception of the Ātman), on his attaining the firm conviction of the form, "I alone am the radiance of the Brahman of the form of fire (the sun and other luminous bodies of a similar type)," bore his radiance away from the earth (representing the multitudes of phenomena of the five gross elements and the variants evolved therefrom, that it might manifest itself as the innermost Ātman that is apart from the multitudes of organs and their functions). So long as the authority of Savitṛ lasts, with our collected minds rivetted one-pointedly on the innermost Ātman (non-differentiated from Savitṛ, and possessed of the means such as tranquillity, self-control and the like), may we (with the grace of Savitṛ) put forth all effort in the direction of meditation so as to attain Svarga (and with our powers enhanced

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ŚAIVA UPANIṢADS

by means such as the study of the Vedānta, acquire knowledge which leads to the enjoyment ultimately of the non-differentiated bliss of the Paramātman augmented further by the strength attained through the grace of the Savitṛ propitiated by our prayers). In the case of the seeker as well as the knower, that effects a conjunction with the one-pointed mind to attain the gods Brahmā, Indra and others and reach (the state of unsurpassed bliss, characteristic of) the radiant celestial regions, and that causes with the purity of his mind the non-dual, superabundant radiance of supreme sentience to manifest itself, the Savitṛ (of the form of the Brahman non-differentiated from the innermost Ātman) will manifest itself of its own accord [in the attitude, " I (the innermost Ātman) am the Brahman," favourably disposed entirely towards him and merging itself with his innermost Ātman]. Brāhmaṇas that are knowers of the Brahman apply their minds in the direction of that accomplished Viprā (the Brahman that is full in point of place) that is superabundant (in point of time and substance) and of the form of pure sentience alone (with a view to having the direct perception of the self-manifest Brahman); not only that, they withdraw even their organs of perception (from their respective spheres of action, viz., sound, touch and the like) and project them (in the direction of and dedicate themselves unto the Ātman lest they should impede such direct perception). That one absolute Īśa (the impartial witness of all functionings of the mind and the intellect, including the outer and the inner senses, as

well as the cessation of such functionings, that does

not differentiate between what is of his class and what

is not of his, that passively witnesses all apprehensions

and is peerless) alone regulates all actions and obser-

vances meant for the purification of the inner senses

(hotrāḥ). The self-same Īśa that is omniscient, along

with the Jīvātman, has recourse to the practice of the

means whereby there could be liberation for the Jīva

from the thraldom of worldly existence (Vayunāvit). In

the manner aforesaid should the exalted type of prayer

(pariṣṭuti) in glorification of the radiant Savitṛ (the

Īśvara-tattva having his seat in the solar region, the

generator of all things apart from the Brahman) be

made. I effect the union, through salutation (establish-

ing thorough identity between the Brahman and the

innermost Ātman in the manner adopted by ancient

knowers in times of yore through the supplication of all

their organs, internal and external), between you both (O

Speech and Mind, and keep you absorbed in samādhi in

the innermost Ātman). May this prayer of mine (the

seeker, in glorification of the Īśvara) go in various direc-

tions coursing along the path of the wise. May all the

worlds and the sons of the immortal Brahman (Hiraṇya-

garbha and others) hear this prayer of mine (consisting of

five stanzas), firmly established in their exalted seats. (1-5)

Imparting of Instruction Relating to

Yoga along with its Subdivisions

Wherein (in the Mūlādhāra, the region of fire that

is triangular in shape) fire is thrown into a state of

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ŚAIVA UPANIṢADS

agitation, wherein the vital air is restrained (above the Suṣumṇā, along with the flame of fire as tiny as the fibre of the lotus-stalk), wherein the Moon (the regions of the sun and the moon meditated upon at the time of the Pralaya) flows down (as nectar in the Dvādaśānta; in the Suṣumṇā nectar is conceived as flowing from the Mūlādhāra), there (in the Suṣumṇā reaching the Mūlādhāra) is generated the mind (having as its objective and encompassing within its range the quest` of all meditation and the import of the Praṇava viz., the Turya-turya). The accomplished Yogin should propitiate the Brahman that had its seat originally in the Mūlādhāra with the Savitṛ (the sun of the Deluge) and with the nectar flowing from the lunar region into the Suṣumṇā. Do thou make thy Yoni or sacrificial pit for holding the fire in the Mūlādhāra (as the fittest place for conducting the worship of the Brahman). By thy adopting this course, the Brahman (that is established in the Mūlādhāra and propitiated to the fullest extent by the nectar flowing into the Suṣumṇā from the region of the moon that is melted by the intense heat of the diluvian sun) will not take much time in bestowing the fruit of thy meditation on thee. The knower of the real nature of the Brahman that is identical with the Praṇava, after keeping his body erect, by holding the three parts (viz., the chest, the neck and the head) in an upright posture, placing all the organs of perception and action along with the mind in his heart (by keeping them well under control, and casting his glances at the Jāgrat-jāgrat and other forms presenting themselves before his mind's eye),

should cross all the (fifteen) formidable streams (of the

Jāgrat-jāgrat and others, stretching right across his

path, individually and collectively) with the ferry-boat

of the Brahman (Pranava). After restraining the vital

air thoroughly (in the Mūlādhāra and other seats,

along with the mind), with his food and recreations well-

regulated, he should, when the Prāna (vital air) has

attained rarefaction (in the thrice fifteen places such as

the Mūlādhāra and others to which it has had access),

gradually expire it (after performing Kevala-kumbhaka

therewith through one or other of the two nostrils,

known as the Iḍā and the Pingalā; and again filling

the vital air through that nostril through which it was

expired, holding it in Kumbhaka for a while, should

again expel it; and, in this manner, he should repeat

the practice till he is confirmed in the practice of

Kevala-kumbhaka by slow degrees). The knower should,

with great circumspection, hold the vital air and the

mind under complete control, even as a skilled chario-

teer would his chariot yoked to restive horses. One

should practice Yoga over a level stretch of ground, which

is clean, devoid of pebbles, fire, gravel, noise, lakes and

other sources of distraction, which is quite agreeable to

the mind and protected from glares (such as of fire and

the sun) causing pain to the eyes, and in a sequestered

cavern sheltered from exposure to blasts of wind. (5-10)

Symptoms of Successful Accomplishment of Yoga

At first the mind of the Yogin assumes the aspect

of a mist, then of smoke, the sun, fire and wind, and

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later of the fire-fly, lightning, a piece of crystal, and the moon. Forms like these, experienced by the mind of the Yogin in the course of the practice of Yoga and occurring in the order mentioned above, are premonitory symptoms of the manifestation of the Brahman. When, by projecting the powers attained by the mind through one-pointed concentration on the five elements, earth, water, fire, air and ether (which have portions of the body, from the feet on to the head, as their respective regions, and making Upāsanā on them and their presiding deities, Viṣṇu and others) they are roused (and brought under control by assuming the attitude, " I am the earth-element, having Viṣṇu as its presiding deity," and getting thoroughly identified with them), the body of the Yogin (which is of the character of the five elements) is in consequence turned in the direction of attaining Yogic powers ; unto such a Yogin, who has attained mastery over the body through the fire of Dhyāna, that is Yoga, there is no disease, no dotage, no death at all. They say that the first fruits of the successful accomplishment of Yoga are agility of limb, immunity from disease, a thorough spirit of detachment, a prepossessing complexion, a sweet voice, an agreeable odour and lessened passing of urine and faeces. (11-13)

MUKHYA-YOGA AND THE FRUITS THEREOF

Even as a reflecting medium (such as a mirror in a tarnished state), when burnished with some polishing material, shines brightly, rid of the tarnish

(and reflects objects more effectively) even so, the embodied more-exalted knower of the Brahman, after having the direct vision of the Ātmatattva (attained through the denial of all things apart from it, and actually realized as the Ātman alone) and thereby becoming rid of the misery of the delusion (caused by the belief in the existence of things other than the Ātman, through the perception of the one, absolute entity, viz., the Ātman that is pure sentience alone) becomes really blessed, having attained the state of oneness alone. When (through the study of the Vedas and the instructions imparted through the grace of the Guru and such other means) the practitioner realizes the Brahmatattva (that is connoted by the term, "Tat", of the sacred text, "Tat tvam asi") by means of the Ātmatattva (that is connoted by the term, "Tvam," of the same text) which resembles a lamp [in that the innermost Ātman, standing in the position of a lamp as the witness alone, reveals the objects, such as the body, the inner and the outer senses, their functionings as well as the absence of functionings that are apart from it ; even as the lamp reveals all objects surrounding it, such as the pot and the like, the identification of the Ātmatattva with the Brahmatattva is established through the possession of the requisite qualifications, such as tranquillity, self-control and the like, and the assumption of the attitude, "I (the innermost Ātman) am the Brahman," and, in consequence, the ignorance of the Ātman meets with its dissolution ; then with the cessation of the misconceptions relating

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to the identity or differentiation between the innermost Ātman and the transcendent Brahman, there remains the residual substratum of the Brahman alone, firmly established as the supreme truth]. Having thus realized the radiant Brahman that is unborn, firmly established (dhruva) as the peerless existence alone, free from the contamination of all the Tattvas (the so-called eternal verities which exist only in the imagination of persons ignorant of the real nature of the Brahman which is devoid of all verities that are but inconstant and subject to change, from the point of view of the supreme truth) and stands established as Viśuddha or pure sentience (remaining as the Brahman alone without a counterpart), simultaneously with such realization the knower becomes rid of all bonds. Verily this Paramātman (spoken of as the Brahman of pure sentience and the peerless existence in the preceding Mantra), that is the peerless radiance pervading all the points of the compass, was (the Hiraṇyagarbhātman) generated foremost of all at the beginning of the Kalpa (pūrvah). The same (Hiraṇyagarbha) stands established (as the Virāḍātman) in the womb (of the macrocosm, immanent in the interior of all. He (Hiraṇyagarbha that was generated with the Upādhi of creating the totality of gross and subtle creatures) alone became (jātaḥ) the (Jīvātman the main prop of all created beings in their individual aspect). He alone is the main prop of beings that are yet to be created (janiṣyamānaḥ). He alone stands established with his face turned towards the interior of everything that may

be described as having a birth (pratyanjanāh), nay, with his face turned towards the interior of all (creatures, animate and inanimate, as the innermost Ātman immanent in all). Salutation, salutation unto that radiant (self-manifest entity, the Paramātman) who himself entered fire (as the Hiraṇyagarbhātman, and through that, the mind, having pervaded the five subtle elements in their non-quintuplicated state, very much like the moon reflected on a sheet of water, and the ether delimited by the pot containing it), who entered the waters (as the Virāṭman, the prop of the quintuplicated gross elements), who entered in the form of Indra and other gods, presiding over the inner and outer senses and the vital airs, all those (individual, gross and subtle forms) that constitute the Universe (himself remaining of the form of infinite sentience and bliss), and who entered likewise all herbs and trees of the forest.

(14-17)

CHAPTER III

Paramātman, the Prime Cause of all through His Own Māyā

The Paramātman spoken of above, who is the one (absolute, non-dual support of all the phenomenal worlds of beings), who is, as it were, the fisherman possessed of a net (cast in the vast ocean of worldly existence, full of the shoals of fish of the jīvas), the arch-juggler that brings to bear (is'ate) the Is'ānis or illusory powers begotten of his Māyā (on all the diverse beings inhabiting

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such worlds by assuming diverse forms identical with those of the beings captivated by his spell, directs the entire phenomenal world with his illusory powers, and not with his real form, for the reason that he is non-dual and peerless). Likewise he directs all the worlds (the terrestrial, mid-etherial, and celestial, or the fourteen worlds, consisting of the seven upper ones, Bhūr and others, and the seven nether ones, Atala and others, as well as their denizens) with his magic powers.

The self-same Paramātman, who is the one (absolute, peerless existence) at the time of the udbhava or creation (being the prime, efficient cause of the world of beings, which is apart from him), remains so at the time of the sambhava or occurrence of the Mahā-pralaya (when all phenomenal existence attains its dissolution in its prime efficient cause, the Brahman alone, and thereby is established the identity of the effects with their cause which is by itself originless and came to be out of itself).

Those (more-exalted knowers of the Brahman) that realize the truth (that, with the vanishing of the relationship of effect and cause due to differentiation alone and the consequent establishment of identity between the Paramātman and all things apart from him, there remains the Paramātman as the Brahman alone, become the most exalted knowers of the Brahman and for the reason that the most exalted realization of the Brahman is the merging with the Brahman alone) attain the immortality of Videha-kaivalya (incorporeal aloneness). Rudra (the Paramātman that drives away the disease of the delusion relating

to the existence or otherwise of things apart from him-self) is verily the one, absolute entity (ekah). Hence the ignorance-quarter of the Brahman and all its comitants do not stand in need of a second (dvitIya), he being peerless and non-dual. He (Rudra) who directs

all these) forms of phenomenal existence that are the concomitants of the ignorance-quarter of Rudra) with his illusory powers, stands firmly established with his face turned towards the interior of all phenomena (described as having had their origin from him). Having, at the time of the creation, brought into being all

the worlds (by bestowing on them the Upādhi of existence which, however, is really the attribute of the Brahman identical with the Paramātman), being the protector of those worlds (during the entire period of their existence by bestowing on them all forms of happiness contributing to their well-being), withdraws

them all unto himself at the time of their final dissolution (and remains as the Brahman alone, with the vanishing of all misconceptions due to ignorance and its concomitants on the part of the knower). Rudra, the Paramātman (due to the superimposition of the gross experiences of the ignorance-quarter of the Brah-man), assumes the form of the Virāṭman, possessed

of the eyes of all beings (from Brahmā down to the tiniest organism) as his own eyes, the faces of all beings of the universe as his own face, the pairs of arms of all beings of the universe for his arms, and the pairs of feet of all the beings of the universe for his feet. He (the Paramātman, Rudra) brings together (all beings,

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human and others) with his two arms ; encompasses

them all with his feet and, though remaining ostensibly

as the one (absolute, efficient cause of the normal

functionings of the inner and outer senses of all beings)

creates heaven and earth (in reality, having thrown into

the background all things apart from himself, like the

vast expanse of the ocean in all its sublimity).

(1-3)

PRAYER SEEKING THE GRACE OF ĪŚVARA,

THE SUPREME LORD

May Rudra, the great ṛṣi or seer possessed of limit-

less omniscience, who is the exalted seat of final repose

(prabhava) and the supreme source of (Agni and other)

gods, who is the superabundant Viśva (of the form of

unsurpassed bliss, embracing all beings), who generated

Hiraṇyagarbha (the creator who thoroughly identifies

himself with all his creatures with all his heart) before

the creation of the phenomenal world, conjoin us with

the auspicious frame of mind (tending towards reaching

the auspicious goal of the Brahman, by endowing us

with the requisite qualifications that we might attain

ultimately that self-same state through His grace). O

Rudra, pray, do manifest unto all seekers thy match-

lessly pure form (that has been so highly glorified by

hosts of śrutis and smṛtis alike, that is possessed of the

powers of non-sentient action, knowledge and gratifica-

tion of desires at will, that is the indivisible, unsurpassed

bliss), that does not disclose any blemish being full of

grace (and ever blooming) ; O Lord, that protestest the

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257

well-being of all thy devotees seated in thy mountain-abode of Kailāsa (giriśanta), do thou manifest thyself with thy most auspicious form (śantamayā). O Lord of the mountain-home that affordest protection to the world by promoting their well-being (giritra), that holdest in thy hand the reputed arrow in token of thy skill to destroy the entire phenomenal existence (in thy capacity as destroyer) when the hour for discharging the arrow (astave) arrives, do thou (deign to destroy whatever is apart from thyself and) confer on me the flawlessly pure form (śivām) that is thine. Pray do not deal harshly with any person (that has attained perfect knowledge of the Sivatattva) and the world (of beings that are qualifying themselves for the attainment of such knowledge through cultivating tranquillity and other requisite means). (Till I attain thy state, through the acquisition of perfect knowledge, pray, do not lay violent hands on the requisite means I may have to adopt therefor).

(4-6)

Fruit of the Knowledge of the Non-differentiated Brahman Alone

Thereafter (after the attainment of the grace of the radiant lord, Rudra) is the transcendent Brahman which is ever full (transcending in its superabundant presence, everything, everywhere, and to an extraordinary degree), formless (having no body of its own) and (being conjoint in its immanence with all things apart from itself is non-differentiated in its

17

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ŚAIVA UPANIṢADS

native state) safely secreted in the interior of all

beings (from Brahmā, the Creator, down to the

tiniest organism, even as fire present in its subtle

state in a mass of red-hot iron), the one absolute

entity which brings within its embrace (and overlaps

the interior and exterior of) the entire universe (even

as the illusory form of the lion stands established in

the illusory forms of elephants and the like, embracing

and overlapping them, in a bank of clouds, even as

the illusory waters of the mirage and the silver of the

mother of pearls stand established in the desert and

the pearl-oyster, overlapping them with their illusory

appearance). Having realized the Īśa (the Para-

mātman spoken of above, in his real character, bereft

of all Upādhis, as the peerless Brahman alone, simul-

taneously with such realization), the exalted knowers

of the Brahman (become the Brahman alone and)

attain immortality (Kaivalya or the state of incor-

poreal aloneness). I know this most exalted Puruṣa

that manifests himself in all his fullness (after eclipsing

the Avidyā-quarter of the Brahman with all its con-

comitant as the non-dual entity), that is of the radiance

of the Sun (in that it is the self-manifest supreme senti-

ence), that transcends the darkness (of the ignorance of

the Paramātman, established as the self-manifest radi-

ance on the other side of such darkness as a result of the

total denial and the consequent vanishing of the dark-

ness of ignorance giving rise to the delusion relating to

the existence or otherwise of things apart from the

Paramātman identical with the Brahman). On knowing

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259

the Paramātman to be of such a nature, the knower attains the state that transcends the mortality (of ignorance by becoming the Brahman alone, simultaneously with such realization). There is no other path (than the attainment of perfect knowledge) that would enable the seeker to go beyond worldly existence. That (svārāj) beyond which (Puruṣa, that non-differentiated supreme sentience) there is nought else (that transcends in point of superiority or inferiority, as every thing apart from that Puruṣa has been vitiated as being altogether non-existent), from whom there is nothing different, than whom there is nothing subtler (nor the subtlest) anywhere, nothing older in point of age (the very idea of time in relation to whom being after all a mere matter of conjecture), stands firmly established as one alone (without a second) in the radiant region of his own glory, changeless like a tree (standing stark-still in a windless spot). The whole universe is filled with that (changeless, peerless) Paraṣa (the Paramātman, Rudra, that is identical with the Brahman and devoid of the triad of differences, viṣ., the knower, the act of knowing and what is known, the seer, the act of seeing and what is seen and so on). For the reason that the only means of attaining Kaivalya is through the realization of the Brahman alone, the Brahman unto which there is nothing superior is formless and devoid of the disease of ignorance. Those that know this (viṣ., that the Brahman that could be realized through the total denial of everything apart from it is the Paramātman alone) attain the immortality

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(of the Brahman), while all others verily attain misery

alone (as they could not enjoy the bliss of Kaivalya

by sticking to their own views). (Hence it follows

that Kaivalya could be attained through perfect know-

ledge alone).

(7-10)

MEANS OF ATTAINING THE KNOWLEDGE OF

THE NON-DIFFERENTIATED BRAHMAN

That reputed omnipotent overlord (the Paramāt-

man, Śiva) is possessed of the faces, heads, necks and

other limbs of all beings (he having created the

ignorance-quarter of the Brahman, forming part of

himself, and the multitudes of its concomitants, and

identified himself with the limbs of all creatures of

his in the character of the Viśva, the Virāj, the Oṭr

and other gross forms of theirs in the waking state,

both individually and collectively); likewise, he has

as his abode the Liṅga-śarīra manifest in the recess

of the heart of all beings (from Brahmā, the creator,

down to the tiniest organism in the character of the

Taijasa, Sūtra, the Anujñātṛ and other subtle forms

forming the substrata of the multitudes of concomit-

ants of the ignorance-quarter of the Brahman, in-

dividually and collectively, in the dreaming state);

similarly he is all-pervading (being of the character

of the Prājña, the Bīja, the Anujñaikarasa and other

forms of sentience, pervading the entire ignorance-

quarter of the Brahman and its concomitants, indi-

vidually and collectively, in the sleeping state); (as the

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261

Īśvara controlling the entire phenomenal existence,

that omnipotent entity, possessed of the six qualities

of supremacy, viś., omnipotence, valour, fame, afflu-

ence, knowledge and detachment) he pervades the

entire phenomenal existence (immanent in the interior

and overlapping the exterior of all things, at all

places, and in all states and durations) and be-

comes the auspicious (Śiva, the supreme controller

of the universe, established firmly as the all-pervad-

ing sentience of the Turīya-turīya, having thrown

into the background all that is inauspicious, which

form the first three divisions of the ignorance-quarter

of the Brahman and the multitudes of its concomit-

ants, after assuming the character of the Avikalpā-

vikalpa, the changeless sentience without change of the

Turya-turya ; or the auspicious Śiva, accomplished

through the total denial of all inauspicious things

apart from the Brahman and of the character of the

ignorance-quarter of the Paramātman alone prevails).

This great overlord (not affected by time, place

or substance), the supreme controller of the universe,

the reputed Puruṣa (the Parameśvara) is verily the

originator of the plan of Sattva or rhythmic exist-

ence [by causing all faithful devotees of his to resort

to him, seeking his grace through upright and austere

conduct, Upāsanā (worshipping him as their only

resort), Aṣṭānga-yoga (remaining in a state of ecstatic

trance with their one-pointed mind rivetted on to

him) and other means, and by entrenching himself

in their hearts as their innermost Ātman to purify

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their minds by way of preparing them to attain that perfect knowledge whereby they could attain Kaivalya (aloneness with him) and later place themselves within the range of the Brahman that is non-differentiated from their innermost Ātman ; and, last of all, utilize their perfect knowledge to attain final beatitude of the form of remaining as the peerless Brahman alone wherein there is really no scope for the recurrence of the delusion as to the identity or otherwise between the innermost Ātman and the Para-brahman, Śiva]. It is this Īśāna, the undiminishing radiance of the form of supreme sentience, that bestows on his faithful devotees this extremely flawless state of śānti or tranquillity (which falls within the range of only such knowers of the Paramātman as have washed off the dirt of the delusion relating to the existence of things apart from him that is identical with the Brahman). The Puruṣa, that is of the size of the thumb (which is of the size of the heart wherein the innermost Ātman apparently has his seat), that (superabundant in size) is the Antarātman immanent in all beings (the all-pervading supreme sentience), is ever established (as the innermost Ātman) in the hearts of all beings (bestowing on them all the sense of bliss resulting from the functioning of the Sūkṣma-śarīra or subtle body known as the heart) and that manifests itself through the intellect placed in the heart and the mind (full of determination and the like; or, that is made manifest through the mind of the character of knowledge, discriminative knowledge

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263

and perfect knowledge, which rejects all perceptions

apart from the Ātman with the precept of the form of

" Not this, not this is the non-determinate Brahman ").

Those that know this (non-determinate Brahman as

the Ātman alone) become immortal (they having

already attained the form of the eternal and immut-

able noumenal existence).

(11-13)

The All-Pervading Character of Īśvara

The Puruṣa (that is abundantly full) is possessed

of thousands of heads (being the aggregate of all

the Jīvas), is possessed of thousands of eyes (and

other organs of perception) and thousands of feet (and

other organs of action for a similar reason). He

(Puruṣa, the reputed Īśvara, stood firmly established

in his own glory), having overlapped the entire world

(of beings, animate and inanimate) on all sides (both

from within and from without), transcended them

all to the extent of ten digit-lengths (beyond the

limitless space occupied by them). What has been

existent in the past (what is existent at present) and

what is yet to be brought into existence hereafter,

all this entire phenomenal existence is the Puruṣa

alone (whatever else existing apart from the Brah-

man as the product of fancy being Māyā alone, the

creature of the Puruṣa, the prime cause of all generic

and specific existence is therefore the Puruṣa alone).

Further this Puruṣa-tattva (the Parameśvara, the

supreme controller of all that is perishable and

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ŚAIVA ŪPANIṢADS

non-existent apart from himself), being himself the omnipotent overlord of immortality, surpasses the food (that he has created for himself in the form of all perishable existence apart from himself, which is consumed by the fire of perfect knowledge, by remaining as the immortal substratum of them all that constitute phenomenal existence, by overlooking the substantial difference between himself, the immortal Īśvara, and the phenomenal world which is mortal and whose mainstay he is by endowing them with existence, sustaining and controlling them). (14-15).

THE IMMANENCE OF THE ĪŚVARA IN ALL

That (Brahman) stands firmly established (investing the entire phenomenal world of beings with its own form of infinite existence, pure sentience and unsurpassed bliss), with ears to hear on all sides, with hands (to grasp) and feet (to move about) on all sides, with eyes (to visualize), heads (to receive percepts, cognize, ideate and resolve upon) and faces turned on all sides (to catch perceptions and transmit them to the innermost Ātman, the controlling authority of the entire body, turning them all to his own high purpose). This (Brahman, which is identical with the supreme master of the phenomenal world of beings) Īśāna, the supreme controller of all phenomenal existence, is possessed of all the organs of perception and action, as well as the objects (guṇa) they revel in (which, owing to his overlordship, are but reflections of

his) and is yet devoid of all the organs of perception

and action (as well as their functions); that is the last

resort (śarana) of all beings and their suhrt or friend

(that goes to their rescue in the hour of need and is ever

intent on doing good to them, remaining all the while

as the supreme witness of all). Again He rolls in

worldly existence, entering the body (dehi), taking a

fancy for it which is, as it were, the city with the nine

gates (seven in the head and the other two further

down); (then, after going through the various experiences

of the waking and other states, and gradually giving

them up, out of disgust, he reaches the Turīya state,

after destroying the experiences of those states with

the fire of knowledge; the Īśāna reaches the Turīya

state and becomes the Paramātman once again). This

Paramātman (Hamsa), possessed of a body (moves out-

side the body which is the city of nine gates and),

moves up and down, as if in sport; this Hamsa has

supreme control over the entire world of beings, ani-

mate and inanimate.

(16-18)

Riddance of all Misery (Soka) Through the

Discovery of the Paramātman

Possessed neither of hands nor feet, and yet

moving about quickly (as the witness of all things

known and unknown) and grasping all things (apart

from himself unto himself, without making any differ-

ence), he (Paramātman) sees all things, remaining

eyeless, and hears though possessed of no ears; (in the

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ŚAIVA UPANIṢADS

same manner, though not possessed of the other organs of perception and action, he discharges his other functions all the same, as though possessed of them); this reputed Paramatman comprehends whatever has to be comprehended (with the aid of the inner senses, though he has none of them himself, being the omniscient one). (Himself remaining as the omniscient) of him there is no knower. Knowers of the Brahman declare this most ancient (agrya) Puruṣa as the most exalted one (he being devoid of the three-fold differentiation, viz., as between the knower, the act of knowing and what is known, the seer, the act of seeing and what is seen and so on. Or in his case, the three kinds of limitations, viz., place, time and substance, do not operate for the reason that, being the all-pervader, he is not affected by place; being the ultimate cause of all things existing in the past and the present and are yet to exist, he is not affected by time; and also being the All-ātman pervading the interior and exterior of all beings, he is not affected by the limitation of substance). This Paramatman is tinier than the tiniest atom (and subtler than the subtlest ideation); he is mightier than the mightiest (and vaster than the vast expanse of ether and the Mahat-tattva), and is established in the recess (of the intellect) in the heart (of the gross body) of each being (as the innermost Ātman). He who directly perceives, through the grace of the great lord (the great destroyer of all phenomenal existence), him who is devoid of the various kinds of desire (kratu) who is mahimān or of a prodigious form (or, who directly

THE ŚVETĀŚVATAROPANIṢAD

267

sees this innermost Ātman as the Parabrahman, that does not brook any differentiation between the innermost Ātman and the transcendent Brahman) and the Supreme Ruler (Īśa), becomes forthwith rid of Śoka or the misery of the delusion as to the existence or otherwise of things apart from the Brahman. I (the seer of this Mantra) know this Puruṣa (described above) as the one devoid of dotage, the most ancient (purāṇa), the Ātman immanent in all (as the supreme director, the Kūṭastha that is eternal and unaffected by the six states, viz., being, birth, growth, development, decay and death) and the all-pervasive because of pervasiveness (vibhutva) ; him, whose allotted task as the Para-meśvara, Brahmavādins ever declare, is the prevention from coming into existence of the phenomenal world [at the time of the great Pralaya and the Mahāsarga, the great dissolution and the great creation of the world, at the intermediate dissolutions and creations, during sleep and the waking up after sleep and at all intervals between them (or whose originless character and eternal existence expositions of the Brahman declare, him I know].

(19-21).

CHAPTER IV

PRAYER UNTO ĪŚVARA FOR THE ATTAINMENT OF PERFECT KNOWLEDGE

May that God who is eka or one alone (being non-dual) and devoid of name and form (avarna), who (of

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a class by himself, being non-determinate and division-

less), generates, at the beginning (āadau), various

names and forms, carrying various significances, through

the operation of the many illusory powers (bahudhā) in-

herent in him (by analysing all names and forms, at

first, from his own point of view and later expounding

them to others), who withdraws unto himself the entire

universe at the time of the deluge (ante), conjoin us

with the requisite auspicious frame of mind wherewith

we might attain perfect knowledge of the truth which

would ultimately lead us to Kaivalya of the form

of remaining as the Paramātman alone (buddhyā

śubhayā).

(1)

ENTRY OF ĪŚVARA INTO ALL WORLDLY AFFAIRS

THROUGH HIS OWN MĀYĀ

That (Īśvara-tattva) alone establishes itself as fire

(carrying offerings unto the gods); that is the sun (that

sheds its radiance over the entire phenomenal world);

that is the Vāyu or vital air (that supplies vital energy

to all beings); that is also the moon (the deity that pre-

sides over all herbs and plants); that alone is the S’ukra

or galaxy of stars (that brighten the firmament); that is

the Brahman (the substratum of all); that is the water

(over which presides Varuṇa); (all these represent the

totality of organs of action and perception over which

they exercise their benevolent influence). He alone is

Prajāpati (the creator of all the aforesaid and others

unsaid). Thon art the female, thou the male; thou

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269

art the lad as well as the lass; thou art the old man

moving about with a stick in hand; thou art apparently

born with faces on all sides (wearing diverse aspects

and revealing various turns of mind, all due to the

influence of thine own Māyā). Thou art the black

beetle; thou art the green parrot; thou art the red-eyed

cuckoo with its sweet warbling; thou art the rain-cloud

that beareth the lightning in its womb; thou art the

six seasons bearing their fruits unto the world of be-

ings; thou art the seven oceans of salt and other

waters; thou art beginningless and endless; thou art

(unaffected by space, time, and substance, being) the

omnipotent overlord, holding sway over all; thou art

the substratum whence all the worlds came to be (and

whither all of them trend for final repose). (In short,

having thyself created the various creatures as Upādhis

of thine, and entered into their being through thy

illusory powers, even like the ether entering the pot

and the reflection of the moon entering a sheet of

water, though thou appearest to have attained the

various distinctive names and forms of thine own

creatures, thou art verily the Īśvara alone).

(2-4)

ILLUSORY NATURE OF THE DIFFERENCE

BETWEEN THE JĪVA AND ĪŚA

The one Aja or really originless and infinite entity

(the Jīvātman that is the Kṣetrajñā), seeking gratification

of his desire for pleasure, is closely attached to the

one Ajā or originless (Mūlaprakṛti that does not

really exist at any time whatsoever, being but a

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ŚAIVA UPANIṢADS

creature of fancy which persists as long as the ignorance of the Brahman prevails, but vanishes the moment the Brahman is realized through perfect knowledge), that is of a red, white and black colour (having ledge), that is attained such a complexion after bringing into existence fire, water and food which are represented to be of those colours; or who is of the character of the three Guṇas, Rajas or mobility, Sattva or rhythm and Tamas or inertia, which are respectively considered to be of a red, white and black colour), that bears (through the blending of the three Guṇas in diverse proportions) a brood of children with forms (differentiated from that of their prime cause that has no form of its own, and) resembling herself (sarūpāḥ) in point of complexion and character (for the reason that the Kṣetrajña, that is the Jīvātman, has no control over himself, being subject to the influence of ignorance over his own self). [Nevertheless, being of the form of pure sentience unattached to phenomenal existence, he enters the five sheaths which are the products of the Prakṛti, very much like the moon entering a sheet of water as a reflection, and identifies himself thoroughly with those sheaths discharging their allotted functions as if they were his own, and remains bound by the influence and subject to the control of the Prakṛti and her brood of progeny]. The other, really originless and infinite, one entity (the Paramātman, Īśvara) abandons the self-same (Mūlaprakṛti) that has been enjoyed already by another (and lies at the root of all misery arising from the ignorance of the

Brahman, as vomitted food, and burns her up completely with the fire of knowledge of the real nature of the Brahman). [The one, the Jīva, rolls in worldly existence, having lost all control over himself and becomes passionately attached to Māyā and her blandishments of the form of sensual pleasures, while the other, the Īśvara, having spurned her off, stands eternally released from her bonds]. The two mighty kings of birds (the Jīvātman and the Parāmātman that are capable of swooping and soaring beautifully on their mighty wings, and are very much like the ether of the pot and the vast expanse of ether respectively), that are sayujā or comrades that are exactly alike (very much like an object and its reflection), that are sakhāyā or described by a common appellation (viz., the Ātman, the Aja and the like that have the same origin and the same form of manifestation, both of them being known as originless and manifesting themselves as the supreme sentience alone, though themselves infinite and imperishable), cling to the same tree (of the perishable body representing phenomenal existence, the one possessed of a little knowledge and the other omniscient, the one subject to control, and the other the supreme controller, the one full of flaws and the other flawlessly pure). Of the two (that are interrelated as effect and cause, the Jīva and the Īśa), the one (viz., the Jīva that identifies itself with the Liṅga śarīra) enjoys various kinds of sensual pleasures (svādu) that are the fruits of its righteous and sinful actions (pippala). The other (the Parameśvara, without

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enjoying the fruits of actions (thoroughly unaffected by the attitude of his comrade, the Jīva), stands supremely indifferent (casting his glances all around him and declaring that there is nought existent apart from the Brahman). [Even as the sun coursing through the heavens, remains shining in all his glory, revealing the entire universe, even so, the Īśvara manifests himself in all his omnipotence and omniscience exercising his influence over the entire phenomenal existence]. In this common tree (of corporeal existence, pervaded by the Jīva and subject to the control of the Īśa, which is of the character of the five sheaths which owe their origin to the two types of Avidyā, gross and subtle, and all their concomitants, and which forms the resting place, as it were, for the Jīvātman to enjoy the fruits of virtuous and vicious actions previously accumulated) the Puruṣa (the Parameśvara that fills the entire universe with his form), getting thoroughly immersed (as it were, in the ocean of ignorance, in the form of a mere reflection) and powerless to suppress his individuality (on seeing his own form reflected in the waters of the said ocean), becomes deluded (as between the dual position of assuming the role of a doer of actions on the one hand, and the enjoyer of the fruits thereof on the other, between the enjoyment of pleasure and undergoing the miseries of phenomenal existence and similar pairs of opposites), and goes through the travail (śocati) of rolling in worldly existence (all due to the ignorance of the Ātman). When he (this deluded Paramātman) sees (through the denial

of the existence of all things apart from the Brahman,

in accordance with the sacred text, " The Brahman

alone is the real existence; apart from it there is

nought ", that what remains after the elimination

through such denial is the peerless Brahman alone)

that which has been justa or frequently resorted to and

ultimately realized (by the most exalted knowers as the

supreme truth of the Brahman) as the Paramesvara

that is apart (anya) from the operation of the two kinds

of Avidyā (the gross and the subtle and powerful

enough to stand by himself as the supreme controller

of the universe) as well as the glory of this (Paramāt-

man, non-differentiated from the innermost Ātman and

of the form of generic non-differentiated existence

alone, not brooking the idea of differentiation at first

and identity later between the Jīva and Īśa, and be-

tween the innermost Ātman and the transcendent Brah-

man), he then (due to the realization of the Brahman

alone) becomes rid of the misery (caused by the delusion

as to the existence or the non-existence of things apart

from the Brahman, by the differentiation at first and

the identity later between the Jīva and the Īśa, and

between the innermost Ātman and the transcendent

Brahman and other miseries characteristic of worldly

existence).

(5-7)

The Omnific Character of Īśvara

Alone Presiding Over Māyā

Whereon all the gods of the universe (Vis'vedevas,

comprising Agni and other celestials, the Virāḍātman

18

274

ŚAIVA UPANIṢADS

and others) are firmly established, on him (that Para-

meśvara), the transcendent and imperishable Paramāt-

man (ever manifest as the real existence, pure sentience

and unalloyed bliss) alone, are all the Vedas, Ṛk and

others, based. What use will he who does not realize

the Paramātman (identical with the Brahman, that is

the quest of all the systems of Vedānta, as what re-

mains after the denial of the existence of all things

apart from his own Ātman with the dawning of perfect

knowledge attainable through the study of the Vedānta

Śāstras and the like, reflection and concentration on

their import, rendered possible by the adoption of the

course of life prescribed for a Paramahaṃsa, further

augmented by the four requisite qualifications, viz.,

tranquillity, self-control and the like, prescribed for an

adept in the lore of the Brahman, and purity of mind

through the performance of austerities prescribed in

the Vedas, and the observance of the rules of conduct

in the form of prescriptions and prohibitions) make of

the Ṛks (representing all the Vedas and all the systems

of Vedānta as well)? Those who (with a pure mind

attained through the performance of the prescribed

austerities and the adoption of the means prescribed,

such as the study of the Vedanta, reflection and the

like) realize (the Brahman, through perfect knowledge,

as what remains as the residuum after the denial

of all things apart from itself), they (more-exalted

knowers of the Brahman, having discharged all the

duties imposed upon them and become blessed). reach

the supreme seat of the Brahman (and, after getting,

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275

immersed in the glory of the Brahman, become

that Brahman alone). This (Brahman of the form

of the Akāra of the Praṇava) all the Vedas

authoritatively declare to be the progenitor of the four

Vedas (Ṛk and others), the five Mahāyajñas [offered

unto the Bhūtas in the form of Balis, unto all men

in the form of hospitality, unto the Pitṛs in the form

of libations, unto the Devas in the form of worship,

and unto the Brahman in the form of worship through

Mantras), the Jyotiṣṭoma (worshipping the domestic

sacrificial fire, comprising of the Agniṣṭoma, the Ukthya,

the Ṣoḍaśin, the Atirātra, the Atyagniṣṭoma, the

Vājapeya and the Aptoryāma) and other forms of

austerities connected with the worship of the domestic

fire enjoined in the Gṛhyasūtras], the Kratus (great

sacrifices such as the Rājasūya, the Aśvamedha and

other Paśuayajñas wherein the animal to be offered at

the sacrifice is tethered to the sacrificial post), the

Vratas (such as the Kṛcchra and the Cāndrāyaṇa

wherein there is the mortification of the body by way

of expiating sins), and whatever has been existent in

the past (whatever exists at present) and whatever else

may come into existence in the future (i.e., the world

of beings, of all the three durations, derives its origin

from the self-same Brahman of the character of the

Akāra sub-division of the Praṇava, corresponding to

the ignorance-quarter of the Brahman. Though non-

differentiated by itself, still, through the conjunction

with the Māyā that invests it, the Brahman becomes

the differentiated Paramātman and creates the entire

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ŚAIVA UPANIṢADS

phenomenal world out of its own substance). When con-

joint with the illusory powers begotten of Māyā (Māyi)

the Brahman creates the world of beings. In that (pheno-

menal world created by the Paramātman) the Parames'-

vara, identical with the Brahman (having assumed

supreme control, becomes restrained as it were in the

exercise of his functions), through the influence of

Māyā (of his own making), verily assumes the other

form (of the Jīva, and in consequence rolls through

worldly existence). One should know this Māyā alone

(that does not really exist) to be the Prakṛti (the origi-

nant out of which the phenomenal world is supposed

to have evolved), and the Paramātman, its main prop

that is subject to the influence of Māyā (Māyin), as the

Mahes'vara. All this that goes by the name of the

phenomenal world of beings is entirely pervaded by

(the Jivas) the limbs of the Paramātman (that take the

place of the ether of the pot and the reflection of the

moon on a sheet of water, and are differentiated into

what are made of the elements, ether and others in

their gross and subtle states, quintuplicated and non-

quintuplicated; they throb with life through the illusory

powers of the Paramātman who thus remains the prop

of them all, and at the same time causes them to dis-

charge their various functions). (Or, all this pheno-

menal existence is entirely pervaded by the illusory

powers that form, so to say, the limbs of the Paramāt-

man, the substratum of the illusory Māyā that is super-

imposed on him. Hence, mighty effort should be

put forth by all seekers after liberation to dislodge this

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277

Māyā and her brood of misconceptions from their position and understand the Paramātman aright to attain Videha-mukti of the form of remaining as the Paramātman alone). That Parames'vara who remains firmly established as the substratum (yoni) of the Mūla-prakṛti (the supposed root-cause of all phenomenal existence) and of the progeny of the Mūla-prakṛti, viz., the phenomenal world of beings (or, that is established as the Antaryāmin of all beings, having entered the interior of their bodies as the innermost Ātman of them all), is the one (absolute Para-mātman without a peer). Wherein (in the Īs'vara that is the substratum of Māyā and her brood) all this phenomenal existence meets with its dissolution at the time of the deluge (sameti), wherein again (in Īs'vara) the self-same existence attains identity (vicaiti) [through coming into being once again as ether and other forms of the supreme existence at the time of their creation], having directly perceived (nicāyya) him as the Īs'āna that bestows all the boons desired by the hearts of the Jivas that form part of his being and are faithfully devoted to him (varada), that is the radiant lord so highly praised (devain kīyath) by all the Vedas and the knowers of the Vedas (in the attitude, "I am the Paramātman alone,"), the sage attains this exalted state of tranquillity (resulting from the denial of phenomenal existence which is only illusory, and becomes a Videha-mukta or released from the miseries of the corporeal state).

(8-11)

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ŚAIVA UPANIṢADS

PRAYER UNTO ĪŚVARA FOR THE

ATTAINMENT OF JÑĀNA

May Rudra, the great seer possessed of limitless omniscience, who is the exalted seat of final repose (prabhava) as well as the supreme source of origin (udbhava) of (Agni and other) gods, who is the superabundant Viśva (of the form of unsurpassed bliss embracing all beings), who alone saw Hiraṇya-garbha (installed as the Creator, thoroughly identifying himself with and expounding the Vedas for the first time unto all his creatures with all his heart) at the time of the creation of the phenomenal world, conjoin us with that auspicious frame of mind tending towards reaching the auspicious goal of the Brahman (by endowing us with the requisite qualifications that we might ultimately attain that state through his grace).

Unto that radiant Īśvara who is the foremost leader of the gods (he being the very basis of their existence), in whom the earth and the other worlds are firmly placed (as the warp and the woof are in a piece of cloth), who holds sway over the world of beings, composed of bipeds (human beings) and quadrupeds (animals), for their well-being, may we make offering through oblations of cooked rice, cake and the like.

(12,13)

RELEASE FROM ALL BONDS (PĀŚA) ONLY THROUGH

THE REALIZATION OF ĪŚVARA

Knowing Śiva (Paramātman) that is subtler than the subtlest of the five elements (earth, water, fire, air

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279

and ether, the Mahat and the Avyakta, each of which is subtler than the immediately preceding one), that remains firmly established as the Turīya-turlīya (the Parames'vara that is identical with the various forms of sentience, commencing from the Vis'va-visva and ending with the Avikalpānujñāikarasa) amidst the jumble (kalila) of things apart from the Paramātman, that is the creator of the phenomenal world of beings (which exists only in the deluded vision of ignorant folk), that is connoted by the term, “Tat” (of the sacred text, “Tattvamasi”), that stands established assuming as it were diverse forms (in the ignorance-quarter of the Brahman and its multifarious concomitants, like the moon assuming diversity when reflected in a number of receptacles of water), that is the one substratum of all the illusory forms that constitute the universe (that ostensibly invests all things apart from himself, both from within and from without, by endowing them with the bliss derived from the throbbing of the sense of existence), the seeker attains the exalted state of tranquillity (resulting from the denial of all phenomenal existence as illusory and becomes a Videha-mukta, released from the miseries of the corporeal state altogether). That Parames'vara alone is the Kāla (Rudra that withdraws all things apart from himself at the time of their final dissolution, during the Mahāpralaya; or is the regulator of the propitious time when the accumulated Karma of the Jīvas bear fruit of the form of final beatitude in him alone), the protector of all phenomenal existence, the supreme controller of the universe,

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S'AIVA UPANIṢADS

that which is secreted as the innermost Ātman in the

hearts of all beings and that wherein all the Brahmaṛṣis

(Sanatkumāra and others) and the gods (Hiraṇyagarbha

and others) have attained oneness (through directly re-

alizing him in the attitude, " I am that Parames'vara

alone"). Having known him thus the seeker cuts as-

under the bonds of death (of the form of the darkness

of ignorance of the Paramātman). Having realized the

auspicious S'iva that is intensely subtle (and favourably

disposed towards the seeker after liberation) like the

cream that collects on the surface of the ghee, that is

a profound secret to all ignorant folk (even though he

is present in the form of the Vis'va, the Virāj, the Otr

and other forms of sentience), that is the one substratum

of the universe, having realized the radiant (deva)

Parames'vara, the seeker is released from all bonds (delu-

sion and darkness). This Paramātman is the fabricator

of the universe (in that he brings into existence the

Mahat and other eternal verities through his illusory

powers), the highest form of the Ātman (manifest as

the supreme sentience), is firmly established, for all

time, in the hearts of all beings (like the reflection

of the moon cast in a number of vessels containing

water), bestows on all beings the sense of bliss resulting

from the functioning of the Sūkṣmas'arīra known as the

heart (hṛt) and manifests itself through the intellect

(manisā), placed in the cavern of the heart, and the mind

(manasā) full of determination and the like (or, that is

made manifest through the mind of the character of

knowledge, discriminative knowledge and perfect

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THE ŚVETĀŚVATAROPANIṢAD

knowledge which rejects all perceptions apart from that of the Ātman with the precept of the form, "Not this, not this is the non-differentiated Brahman "). Those that know this Paramātman as the Parames'vara alone become immortal (having already attained the form of that eternal and immutable noumenal existence of the form of the Paramātman). That (eternal verity of the Parames'vara-tattva) being the exact opposite of darkness (when that light is in the ascendant), there is neither day nor night, neither the state of existence nor non-existence before it; it remains as the auspicious S'iva alone (having grasped all inauspicious things apart from itself). That alone is the imperishable one ; that alone is the radiant form of the Savitṛ (the Parames'vara that is devoid of attributes). This most ancient stream of Prajñā (sentient principle of the form of Brahmavidyā that throws into the background all perceptions apart from that of the Brahman, handed down to posterity from Brahmā, the creator, and other seers descended from him) has had its source from that S'iva alone. There is none powerful enough to lift this S'iva aloft nor any one capable of displacing him transversely (be being the peerless existence unaffected by space, duration, substance and other Upādhis); nor is there any one that could dislodge him in the middle (in point of space, time and substance, he being impartible into beginning, middle and end). There is nought else to match that S'iva who has as his synonym, " the height of glory " (mahadyas'ah, as borne out by his peerlessly abundant state). The

282

ŚAIVA UPANIṢADS

(non-determinate) form of this Īśvara does not stand within the range of any one's vision (other organs of perception). Nor is any one capable of seeing this Paramātman directly. Those (adepts qualified to realize) who know this Paramātman established firmly in the recess of the heart (as the innermost Ātman, or the Brahman non-differentiated therefrom or the Brahman alone that neither brooks the differentiation at first, nor the identity later between the innermost Ātman and the transcendent Brahman), with their heart and the mind (thoroughly shorn of individuality and rendered tranquil and pure through a process of elimination of all perceptions of things apart from the Paramātman in the attitude, " This percept, which is apart from mine own Ātman, is not the Ātman and does not concern me at all "), attain the immortal state (amṛtā bhavanti).

(14-20)

PRAYER ONCE AGAIN UNTO RUDRA FOR THE ACQUISITION OF JÑĀNA

O Rudra, whereas thou art the originless [and infinite Paramātman, not subject to any Upādhis such as the six changing states (existence, birth, growth, development, decay and death), the six infirmities (hunger, thirst, sorrow, delusion, dotage and death) and the like] and I (thy devotee), that dare not approach thee (remaining as I do in an embodied state that is perishable and subject to the six changes and the six infirmities aforesaid), resort to thy face turned southwards (which is potent enough to bestow on me

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283

Kaivalya of the form of remaining as the Rudra-paramātman alone, identical with the peerless Brahman, attainable through the utter rejection and complete renunciation of every thing else), pray, do Thou protect me by vouchsafing unto me Thy eternal and immutable (nitya) state.

Pray, do not be hard upon our hierarchy of disciples, our progeny, the duration of our lives, our utterance of the Vedas wherewith we have to attain perfect knowledge (goṣu), and our organs of perception and action and our inner senses (āśveṣu).

Do Thou not, pray, get enraged at any random fault of ours and destroy us, Thy servants that have undergone, with great fortitude, our course of Vedic studies and austerities (vīrān).

(That those that are near and dear to us might attain perfect knowledge wherewith to attain Thee) we resort to Thee, at all times, to propitiate Thee with suitable offerings.

(With the mere utterance of these Mantras, unattended with the requisite qualifications, Agni alone will be propitiated, and not the Paramātman, Rudra.)

(21, 22)

CHAPTER V

THE REAL FORM OF VIDYĀ AND AVIDYĀ

Vidyā and Avidyā (that form a pair of opposites) are firmly established in the Parabrahman (that transcends even Hiraṇyagarbha, the Creator), imperishable and infinite and entirely depending upon him, their main prop, so long as that Parameśvara remains gūḍha or a profound secret without manifesting himsèlf in

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his real form. Whatever is of a perishable character is Avidyā alone. Whatever is the means of attaining immortality (amṛta) is Vidyā alone. [That which leads to perpetual emancipation, the highest end and aim of existence, is Vidyā. That which takes the form of actions and austerities, in order to attain the fruit of celestial bliss and the like, which are but transitory and would lead to phenomenal existence over and over again, is Avidyā. Whatever is attained through the study of the Vedānta, reflection and concentration on its import with the one-pointed mind, rendered pure through the development of tranquillity, self-control, detachment and the earnest desire to get released from the thraldom of worldly existence, is Vidyā (perfect knowledge). Hence, it is obvious that the aforesaid means of acquiring Vidyā should be sedulously cultivated, after renouncing all actions and austerities which are capable of yielding only transitory fruits, by all the Jīvas that seek to attain the highest end and aim of existence during their sojourn in this mundane world, viz., Videha-kaivalya (remaining in the incorporeal state of the Paramātman, Rudra alone]. That Paramātman, who alone controls Vidyā and Avidyā, is really distinct from the two (remaining as he does, as the all-witness or as the final residuum after the denial of Vidyā and Avidyā.

(1)

Īśvara As Bestower of Vidyā

He (Parames'vara) who exercises his influence and control, by bestowing on them the sense of their

individual existence, over the Ayoni or originless Mūla-prakṛti (the primordial Avidyā that is the cause of all phenomenal existence) in the aggregate, and the Yoni or subtle form of Avidyā represented by the multitudes of creatures taking their origin from it in their indivi-

dual aspect, that enters individually into the bodies of all beings, taking their diverse forms (and likewise enters ether and other elements in their gross and subtle states), that sustained the reputed Seer (Hiraṇyagarbha), of the colour of gold, by infusing into him, at the time of the creation, knowledge of the right procedure (regarding the work of creation, detachment and omnipotence, or an insight into all the Vedas and their true import), and also saw him born (as the creator of all forms of right tradition in relation to all the Vidyās), remains as one alone (ekaḥ).

(2)

Supreme Control over All of the Īśvara

After casting his nets, one after the other, in various ways, in the Kṣetra or vast fishing ground in the ocean of phenomenal existence (to catch shoals of fish of the form of the Jīvas with the nets of the form of the various inner senses, the vital airs and the organs of perception and action, individually and collectively, in accordance with their previous Karma and the degree of spiritual development attained by each of them), this radiant (deva) Rudra withdraws all the nets (during the time of the Nityapralaya and the like). After creating, once again, these Upādhiṣ and their presiding deities (from Brahmā, the Creator

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ŚAIVA UPANIṢADS

down to the tiniest organism, individually and collectively), this high potentate (mahātmā) exercises supreme control over them. Even as the Sun (Ādityān) reveals all the four cardinal directions and all other directions, upward, downward and the intermediate ones across (and all the objects that find their places in those ten directions) with his effulgent radiance and shines, even so, the radiant Parameśvara, the mighty overlord possessed of the six qualities of omnipotent supreme control (bhagavān), that is eminently worthy of being resorted to as the Supreme Being or as the Paramātman by all seekers after their own well-being during their life-time and as their final beatitude of incorporeal aloneness after their demise (varenya), remains firmly established as the One, absolute controller of all creatures that take their origin from a Yoni (from the vastest expanse of ether down to the tiniest atom of ideation, from Hiraṇyagarbha, the Creator, down to the tiniest organism created by him, as the prime cause of all this phenomenal existence, remaining immanent in them all as the Antaryāmin, the innermost Ātman and the like). He who, as the prime cause (of the creation, sustenance and dissolution) of the universe, mellows (pacati) the innate character of all beings, who terminates the existence of those that are fit to be merged into the infinite glory of his own existence and who applies all his Guṇas or attributes (Sattva etc., in keeping with the virtuous or vicious character of the Jīva to be reclaimed, for the riddance of the miseries of worldly existence), alone controls this entire universe, : (3-5)

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287

KNOWABILITY OF THE ĪŚVARA THROUGH THE VEDAS

That (Īśvara-tattva) remains enshrouded (as a profound secret that could be unravelled only through the knowledge of the potency and the correct import of the Mantras) in that portion of the Vedas containing the Upaniṣads [dealing with Karma (austerities) as what has to be propitiated through sacrifice, in that portion dealing with the Saguṇa Vidyā (lore relating to the Brahman possessed of attributes) as what has to be resorted to through Upāsanā, and in that portion of the Upaniṣads dealing with the attributeless, non-determinate Brahman as what ought to be realized perfect knowledge]. That transcendent Brahman, wherefrom Brahman, viz., the Vedas, had their origin, Hiranyagarbha, the Creator, knows (as non-differentiated from himself). Those radiant celestials (such as Agni and others) as well as the great seers (Vāmadeva and others, possessed of the requisite qualifications), who realized of yore (as the Brahman connoted by the term "Tat" of the sacred text), attaining the exalted state of the Brahman alone, verily became immortal (attaining as they did the state of Videha-kaivalya).

(6)

THE TRUE CHARACTER OF THE JĪVA

He (Parameśvara), when associated with the three Guṇas (Sattva etc.), becomes the doer of actions bearing fruit (in the following manner, viz., when Sattva preponderates with a slight infusion of Rajas, he has

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recourse to action such as the study of the Vedānta and

the like leading to liberation ; when Rajas preponder-

ates with a slight infusion of Sattva, he has recourse to

actions of the form of austerities leading to the enjoy-

ment of residence in Svarga and the like ; when Tamas

preponderates with a slight infusion of Rajas, he has

recourse to actions leading to the attainment of

Naraka and the tortures incidental to residence there-

in) ; and as such he himself becomes the enjoyer of the

fruits of his own actions. He (as a result thereof) has

to assume various forms, possess the three qualities

(Kāma etc.), tread the three paths (respectively trodden

by the celestials, the Manes and the lower orders of

created beings), have complete control over the vital

airs (the multitudes of organs of perception and action,

as well as the mind and the intellect and appropriating

unto himself the Liṅga-śarīra of seventeen limbs, being

dominated by the three Guṇas like Sattva as well as

like Kāma) and move doing actions (conducive to his

well-being and detrimental thereto and forcibly drawn

towards the enjoyment of the fruits thereof, very much

like a dry bottle-gourd moved forwards and backwards

and tossed about by the boisterous ocean). This Para-

meśvara (though immeasurable and prodigious in size

in reality) is of the size of a thumb (when seated in

the pure ether of the heart which is of the size of the

thumb) and is self-luminous in form like the sun ; He

who, coupled with the Upādhi of the mind of volitions

(saṅkalpa) and individuality (ahaṅkāra), and through

the qualities of the Liṅga-śarīra (buddhi) and his own

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289

differentiable qualities (existence, sentience and bliss

which are other Upādhiṣ of his), is of the size of the

point of a goad, is verily seen (by himself alone and

not by others and reduced to the position of a mere

effect) by no means superior to himself. The Jīva

that should be known to be as subtle as the division

of a hundredth part of a hundredth division of the

awn of a grain of wild paddy (in point of subtlety,

when shorn of his Upādhiṣ which are apart from

himself), remains as the infinite (changeless Brahman).

This Jīva is neither a female nor a male nor what is

neuter (being of the form of sentience alone). He

associates himself with whatever gross body he takes

unto himself (in the attitude, "I am a female, I am

tall, I am lean, I am born, I am mortal" and so forth,

forgetting that he is a chip of the supreme sentience,

not bound by any Upādhiṣ).

(7-10)

CAUSE OF THE SAṀSĀRA (WANDERING

IN WORLDLY EXISTENCE)

OF THE JĪVA

The Paramatman embodied in the Liṅga-śarīra

(Dehī), having his conception and generation (from the

wombs of the various orders of creation, from Brahmā,

the Creator, down to the tiniest organism) through

mental resolves (Saṅkalpa), through touch and sight

(functioning in the prescribed or prohibited manner,

such as by touching or looking at a person of saintly

19

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character and spiritual excellence, and a depraved man), through the offering of oblations (homa) unto the sacred fire with the hands (such as Agnihotra which is conducive to well-being) and Abhicāra (magic which is reprehensible), through the showering of munificent gifts of food and water (at the right time and place, on those that deserve such gifts, as well as the lavishing of the same on unworthy persons at the wrong time and place), attains various types of bodies (such as of Hiranyagarbha and the other gods in the case of Karma of a meritorious type, of the lower orders of creation in the case of Karma of a malevolent type, and of men in the case of Karma wherein virtue and vice are evenly balanced), in the proper gradation and in the appropriate spheres, all in accord with the character of the previously accumulated Karma remaining still unspent. This Vijñānātman embodied in the Liṅgaśarira as his Upādhi (Dehī) attains, through his innate qualities (guṇas such as Sattva), various types of bodies, great (such as of an elephant) and small (such as of a mosquito). (Or, gross bodies, with the earth-element preponderating, such as obtain in the terrestrial sphere of the Bhūloka, subtle bodies, with the water-element preponderating, such as obtain in the mid-etherial sphere of the Bhuvarloka, subtler bodies, with the fire-element preponderating, such as obtain in the celestial sphere of the Suvarloka, still subtler bodies, with the air-element preponderating, such as obtain in the Maharloka, yet subtler bodies, with the ethereal element preponderating, such as

obtain in the Tapas and the Satyalokas; the Vijñānāt-

man attains these bodies, by virtue of the peculiar pro-

perties acquired by the performance of austerities

whose fruits cannot be previously conceived of and

which have been prescribed by the Śrutis and the

Smṛtis, through the properties of the Liṅgaśarīra,

wherein he has his seat, and likewise through Upāsanā

and other means, prescribed and prohibited). What

links them together (the body, which is the sphere of

enjoyment, the Kūṭasthātman, that is the enjoyer, and

the inner and the outer senses, that are the instru-

ments of such enjoyment) is the (Pūrvaprajñā, the

remembrance of past experience. This Parameśvara,

assuming the form of the Jīvātman, is verily perceived

through his own real form and not through any Upādhi

of his]. When subject to the Upādhi of being reduced

to the position of an effect (by becoming the Jīvātman),

he is seen inferior to himself (when not subject to

Upādhi of any kind, and manifesting himself as the

supreme cause and controller of all).

(11, 12)

Release from Worldly Existence through

The Realization of the Identity

of the Jīva with the Īśa

After realizing the God (Parameśvara) that has

neither beginning (nor middle) nor end, that is estab-

lished as the unconcerned witness amidst this jumble of

things (Kalila) apart from him, that is the Creator of the

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ŚAIVA UPANIṢADS

phenomenal world of beings, that is connoted by the

term "Tat" (of the sacred text, "Tat tvam asi"), that

assumes as it were diverse forms (in the ignorance-

quarter of the Brahman and its multitudinous con-

mitants, like the moon assuming diversity when

reflected in a number of vessels containing water), that

is the one substratum of all the illusory forms that con-

stitute the universe (that ostensibly invests all things

apart from himself, both from within and from without,

by endowing them with the bliss derived from the

throbbing of the sense of existence), the seeker is releas-

ed from all bonds (of the embodied state). Those that

realize this radiant (Parameśvara-tattva) that could be

grasped aright only with a flawlessly pure mind and

intellect (bhāva), that has to be designated the Aniḍa

or "the restless" (or, that is known as the "Bodiless"

and so on in the several Upaniṣads), that is responsible

for the misconception relating to the coming into exist-

ence of the universe at the time of the creation and its

dissolution at the time of the Mahāpralaya (bhāvā-

bhāvakara), that is the auspicious state of Śiva or the

bliss of the Turya-turya, that is the cause of all the

orders of creation through its Kalā or illusory powers

[or, that is verily the substratum of the differentiation

into the sixteen Kalās (commencing from the Prāṇa

and ending with Nāman)], give up their corporeal

state (which is the consequence of the play of the illu-

sory powers of the Mūla-prakṛti and her progeny, and

attain Videha-kaivalya or incorporeal aloneness).

(13, 14)

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CHAPTER VI

KĀLA AND OTHERS, APART FROM THE ĪŚVARA, NOT

THE CAUSE OF PHENOMENAL EXISTENCE

One set of seers (representing the school of materialists) declare that the real cause (of this whirling of phenomenal existence) is the changeful nature (Svabhāva) of all phenomena; another set of thinkers opine that it is Kāla or Time alone (representing as they do a school of thought that pins its faith on the efficacy of Time, not however in the sense in which the term "Kāla" is accepted by the followers of the Vedamārga, viz., that it constitutes the infinite form of the Parames'vara, but in the sense of changing and terminable Time exercising its influence over an otherwise permanent and really existent order of the universe); these sets of thinkers are deluded in their conclusions (for the reason that they start from the assumption of erroneous premises and in consequence find themselves landed in delusion). It is verily the special powers of this God (Rudra) through which this Brahma-cakra or the grand wheel of the universe is being whirled in this manner. (Hence the diverse views held by the different schools of thought, all based on an erroneous understanding of the Supreme Truth, proceed out of the ignorance of the real nature of Parames'vara). He (the Parames'vara upon whom ignorance of the form of the phenomenal world of beings is mistakenly super-imposed as a part of himself) by whom all this

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ŚAIVA UPANIṢADS

phenomenal existence is āvṛta or entirely and perpetually invested from within and from without (individually and collectively, in his capacity as Supreme Controller, by causing all beings to lose their identity through absorption into himself, at the time of the Mahāpralaya and other Pralayas, and thoroughly identifying himself with them all during their tenure of existence in this world) is omniscient; he is the reckoner of the right period of time (for creation, sustenance and destruction of all beings; he is possessed of excellent qualities untouched by flaws of any kind (guṇī); he knows all things under his control (sarvavit) [by thoroughly identifying himself with them all]; controlled by him alone, the work of the phenomenal world unfolds itself continuously, Earth (Pṛthvī), Water (Ap), Fire (Tejas), Air (Anila) and Ether (Kha) [that constitute the world] continuously discharging their allotted tasks. [Hence, the only inference that is warranted is that it is verily the continuous exercise of control by Parames'vara that moves this wheel of worldly existence, and that it does not move continuously of its own accord].

(1, 2)

Means to Attain Perfect Knowledge

Having done everything that has to be done (with the requisite strength of body, vocal expression and vigour of mind, in the belief that it is all for the propitiation of the lord, Parames'vara, the One, absolute existence) and then renounced (vinivṛtya) all that was done (by retracing his steps, with unconcern, from the

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295

deeds as well as the fruits attainable therefrom),

having brought about conjunction of the innermost Ātman, connoted by the term "Tvam" of the sacred text, "Tattvamasi," with the Brahman of the form of the Parames'vara, connoted by the term "Tat" of the same sacred text (Tattvena), by a thorough realization of such a state through the one means of propitiating the Guru (ekena), by rendering faithful service to him through the two means of true devotion to the Guru and to Parames'vara (dvābhyām), through the three means of the study of the Vedānta, reflection and concentration with the one-pointed mind (tribhih), through the eight expedients employed by Yogins (aṣṭabhiḥ) [viz., Yama (self-control), Niyama (observance), Āsana (posture), Prāṇāyāma (rarefaction of breath), Pratyāhāra (withdrawal of breath), Dhāraṇa (stabilization of breath), Dhyāna (concentration) and Samādhi (the equipoised state of trance)], through the fruition of the very last incarnation on the approach of the propitious time (Kālá), through the cultivation of the qualities of the Ātman (viz., compassion, forbearance, purity of mind, auspiciousness, absence of desires of any kind, large-heartedness, absence of physical and mental exertion and immunity from spite, as well as the Sūkṣma or subtle influence of the forty sacraments (administered during successive incarnations for the acquisition of Knowledge, in short, through the employment of all these means, one becomes liberated from the bonds of worldly existence). Having at first taken to the performance of Karmāṇi or actions and austerities

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ŚAIVA UPANIṢADS

(prescribed by the Vedas and the Kalpa Sūtras for daily practice and also the occasional ones), all of which are possessed of the property of propitiating Parames'vara (guṇā̄nvitāni), he should conjoin all forms of attachment (by cultivating a sense of detachment from all things that will serve the purpose of binding him to worldly existence and merging them all, which are but effects, with their ultimate cause, viz., the Mūlā-vidyā, and realizing that even the Upādhi of Māyā is but the supreme sentience of the peerless Parames'vara alone, the Jñāna-yogin attains the state of that supreme sentience alone). When (as a result of looking upon the phenomenal world as illusory from the point of view of the direct realization of the Brahmatattva) all forms of phenomenal existence cease to exist, there is the destruction of Karma previously accumulated (present and prospective) for him (as with the realization of the Brahman that is devoid of all actions, the three kinds of action attain the state of the Brahman alone). With this destruction of Karna, he (the sage that has attained the knowledge of the supreme truth) becomes a Videhamukta. He becomes in reality apart from the things (whose existence he has thus denied, and remains as the Brahman alone during the three dutions). That Parames'vara, who is the Ādi or foremost of all (being the very substratum of all phenomenal existence), is the cause of the conjunction (of the Jīvātman and the Paramatman, through the several means indicated above; he is likewise the cause of the conjunction of the Jīva and the various kinds of bodies, as

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297

detailed previously) ; he transcends the three durations

of Time (being infinite and unaffected by the Upādhi of

Time) ; though devoid of the sixteen Kalās (commenc-

ing from the Prāṇa and ending with Nāman and as

such non-determinate), he is seen (described by the one

hundred and eight Upaniṣads, commencing from the

Īśāvāsya, and realized by all knowers possessed of

perfect knowledge) ; having resorted to him (the reputed

Paramātman that could be realized only through the

grace of the Guru and the study of the Vedas) who

assumes various and variegated forms (in accord with

the conception of the Upāsaka), from whom all take

their origin and who alone is worthy of being invoked,

who is the self-manifest radiance that is firmly estab-

lished in the mind (representing the Liṅga-śarīra), fore-

most of all (the seeker becomes liberated from the

bonds of worldly existence).

(3-5)

ATTAINMENT OF THE KNOWLEDGE OF THE

ĀTMAN AND LIBERATION FROM

PARAMES'VARA ALONE

This world revolves on account of Him (Para-

mes'vara) who stands apart from the tree of worldly

existence (Vṛkṣa), the eternal verity of Time (Kālá)

which is closely interrelated with it, and the Ākṛti or

Mūla-prakṛti (that generates all forms of phenomenal

existence, from the Mahat-tattva downwards, when

conjoint with her lord, the Supreme Controller who

remains unaffected by any of them). Having realized

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ŚAIVA UPANIṢADS

him that regulates the Dharma (course of conduct prescribed for the various stages in life) of all his devotees (that they might ultimately reach him), that forgives their trespasses against Dharma, that is the overlord possessed of the six kinds of excellence (viz., omnipotence, valour, fame, affluence, knowledge and detachment), that is established in the innermost recess of their intellect (representing the Linga-śarīra) as the Paramātmatattva (non-differentiated from their innermost Ātman that sways their inner senses revealing the manifestation and the non-manifestation of their thousands of functions), that is immortal, that is the prop of the universe (with the vanishing of the difference between the prop and what it supports, the prop having to absorb into itself what it ostensibly supported), [the Upāsaka becomes that alone, simultaneously with such realization]. May we realize that radiant (Paramātman) that transcends the lords (that are the props of worldly existense, viz., Brahmā, the creator, Viṣṇu, the sustainer, and Rudra, the destroyer), that is the deity par excellence, transcending all other deities, that is the supreme controller of the Patis or deities presiding over the several organs of perception and action as well as the inner senses, individually and collectively, that is the overlord of all the worlds and that is worthy of being invoked (by all the Vedas, the Itihāsas, the Purāṇas and the like; may we, after realizing him as described above, in the attitude, "I am all this," attain liberation from worldly existence, by remaining

in the state of the Paramātman alone). Not his is the Kārya or body (that is supposed to be created by him, either in its individual or collective aspect), nor the Karana or groups of the inner and the outer senses (he being the non-differentiated absolute existence alone).

There is no one seen (described in the Vedas) as either his peer or transcending him in excellence. That most exalted power of his (Parāśakti), that is heard of (in the Purānas and other works) as possessed of infinite possibilities and various achievements to its credit (vididhā),

is verily the power inherent in the Paramātman alone; so are his intelligence and strength (and not dependent on any other entity possessing as it does all his characteristics such as omniscience, omnipotence, omnificence and the like, and capable of bringing under control the Mūla-prakrti and all her progeny, constituting phenomenal existence).

Of him there is no controller beside himself, nor is there any higher authority or any index [wherewith to draw an inference about his existence; he being the supreme cause of all, devoid of form, it is not possible, in his case, to draw any inference about his form from the nature of his effects, viz., the phenomenal world of being.

Hence there is no possibility of any inference being drawn from direct testimony in support of the assertion that the Brahman is the omniscient cause of all phenomenal existence, it being attainable exclusively through the testimony of the Vedas.). Or, when the multitude of effects becomes merged in the Brahman, the ultimate cause, and is therefore non-existent,

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ŚAIVA UPANIṢADS

it is not possible to establish the existence of the

cause through its effects. That Parames'vara, estab-

lished in the above manner, is the cause of all pheno-

menal existence through his illusory powers. He alone

is the lord of the lord of the groups of organs, being

the prop of the Jīvātman, the controller of the body

and its organs of perception and action. Or, he is the

supreme controller of phenomenal existence as well as

the regulator of organs when he assumes the functions

of the Jīva by becoming embodied]. Of him there is

neither the generator nor the controller, he being the

generator and controller of all. (Hence, he alone

should be sought after by all seekers in the attitude,

"I alone am all this.") Even as the silk-worm weaves

round itself a cocoon out of the flimsy fibre issuing out

of its own body (tantubhiḥ), even so this Parames'vara

enshrouds himself, out of his own free will, with actions

possessing names and forms that are the products of

his chief servant, Māyā (pradhānajaiḥ), thoroughly

identifying himself with all of them, although he is

the One, absolute Paramātman (that is untouched

by actions, names, forms and other Upādhis). May

that Parames'vara vouchsafe unto us (that are

possessed of the requisite qualifications) the state

of the imperishable Brahman (by bestowing on us

the power of realization of the supreme truth after

eradicating the crass ignorance of the Ātman deeply

rooted in us). The one God (Parames'vara) who

is a hidden secret (unto all ignorant folk), who is all-

pervasive (like ather), who is the Antarātman of all

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301

beings (abiding in their inmost substance as the

supreme sentience, bestowing on them all the bliss of

the sense of existence), who is the supreme director of

all actions (bestows on them, as the Kūṭasthātman, the

fruits of such actions in the form of pleasant or painful

experiences derived therefrom), who abides in all beings

(as their Sūtrātman and exercises control over them),

who is the witness (that bears passive testimony to all

their functionings), who is of the form of absolute

sentience (devoid of features, either generic or specific),

who is unitary, devoid of the three attributes (Sattva

etc.) To the most exalted knowers of the Brahman

only, who see, through direct realization, him who is the

One absolute entity, having all phenomenal existence

under his control and guiding the various non-sentient

beings in their every-day life, who turns his one form

(of the character of the indivisible one essence of bliss

of the realization of the truth, that is the substratum

of all names, forms and action that are mistakenly

attributed to him) into diverse Upādhiṣ (such as

Māyā, the Mahattattva and the like) and who remains

established as the Paramātman alone (after the nega-

tion of all forms of the Anātman brought into existence

by himself), is the state of perpetual bliss, and not to

others (whose vision is clouded through the ignorance

of the Ātman). Having realized that radiant Para-

meśvara who is the really eternal one among the

several verities that are considered to be eternal by

the world (such as ether and the like), who is in reality

the highest sentience of all forms of sentience, who,

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ŚAIVA UPANIṢADS

remaining as the one Īśvara alone amidst the myriads

of orders of Jīvas (from Brahmā, the Creator, down

to the tiniest organism), provides for the gratification

of the desires of all beings (in accord with the degree

of spiritual merit attained by them), who is the efficient

cause of all phenomenal existence and is knowable only

through Sāṅkhya-yoga (the perfect knowledge resulting

from the close application of the mind to the highest

import of the system of the Vedānta, expounded by the

Upaniṣads as having the attainment of the Brahman

alone as its goal, and through other means of attaining

the same such as study, reflection and concentration,

in other words, through Jñāna-yoga, otherwise known as

Brahmavidyā), the seeker attains release from ail the

bonds (of the embodied state).

(6.13)

REALIZATION OF ĪŚVARA ALONE THE MEANS

TO GET OVER SAṀSĀRA

There (in that self-manifest supreme sentience)

Sūrya (the sun) does not shine (losing as he does his

luminosity), nor does the moon or the galaxy of stars ;

nor even are there these flashes of lightning. How can

this fire do so? All these luminaries (the sun and

others) shine, as it were, in unison with him who is

radiant (Parameśvara, that is self-manifest, and not

of their own accord). On account of his radiance

alone, all this phenomenal world (commencing from

the sun that shines down to the pot revealed by it)

is made manifest. (Hence the Paramātman is the

one radiance alone that is the substratum of all manifestations, including his own). Amidst this phenomenal world of beings, there is only one Harisa (viz., the Paramātman that remains after destroying all forms of misconceptions relating to himself, and there is none other apart from him). He alone is the fire (that is established on the seat of perfect knowledge of the form of the conviction, "I am the Brahman;") even as fire, that lies dormant in the heart of the S'ami-wood, manifests itself through churning and thereafter thoroughly consumes the wood, its very source, wherein it lay dormant, even so, the fire of the Paramātman, that is enshrouded by things apart from itself, manifests itself when churned with the help of the discourses between the Guru and the disciple taking the place of the nether Arani and, firmly based on the plank of perfect knowledge, remains as the Paramātman alone, after turning into ashes the cotton-wool of the two kinds of Avidyā and their concomitants). This fire (of the Paramātman) is placed amidst the waters (the multitude of the inner and the outer senses, and remains as one alone, after drying up all of them completely). Having realized him (Paramātman as his own Ātman, in the attitude, "I am this Paramātman alone"), the seeker attains the state of the Brahman that transcends death (of the form of the delusion relating to the existence or otherwise of things apart from the Brahman as identical with the Paramātman or of the character of the highest truth or as the operative cause of phenomenal existence or as a reflection of the

304

ŚAIVA UPANIṢADS

Paramātman or as altogether void). There is no other road leading to liberation (than the perfect knowledge attained in this manner). He (becoming Īśvara by conjunction with the primordial germinant of Śakti through his own illusory powers) is the creator of the phenomenal world of beings. He knows the real nature of the universe (viz., that it is not anything apart from himself); he is born of himself (or he is the prime source out of whom all the Jīvas, from Brahmā, the Creator, down to the tiniest organism, have had their origin); he is omniscient (being of the form of the supreme sentience alone); he is the destroyer of the all-destroyer; he is possessed of the attributes (of Māyā and her brood of progeny; or, of the character of flawlessness of all kinds); he is of the character of all Vidyās (or, is one the knowledge of whom spells the knowledge of all things); he is the Pradhāna or foremost of all Puruṣas, the Kṣetrajña (the conscious principle in the corporeal frame) and the lord (Pati) of all the Jīvas, rolled into one (or, the lord that bears testimony to the Īśvaratattva that distinctly knows and holds control over the various organs of the body which are the seats of perception and action); he is the supreme controller of all the Guṇas (Sattva and others that give rise to them, himself remaining devoid of all Guṇas); he is the cause of liberation from the bonds of worldly existence (being knowable only through perfect knowledge which is destructive of those bonds); he is, likewise, the cause of; the thraldom of worldly existence (being beyond the

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305

range of people ignorant of the Ātman). He (Parameśvara) is the cause of liberation and bondage, through

his being respectively realized and not realized by knowers and ignorant men (tanimaya); he is verily immortal; he is firmly established as the supreme con-

troller (Īśa) of all; he is omniscient (being of the form of supreme sentience alone); he is all-embracing

(being the all-witness immanent in all beings); he is the protector of this universe (bestowing on all beings

the infinite bliss that is his own); he exercises perpetual control over this universe; there is no other cause

apart from him for holding such sway.

(14-17)

ĪŚVARA ALONE THE FINAL RESORT OF

THE SEEKER AFTER LIBERATION

That radiant (Parameśvara) who created Brahmā

(the Creator that represents the totality of Jīvas, in his capacity as the creator, sustainer and destroyer of the

universe, with his own illusory powers exercised through Māyā), who bestowed on him (Brahmā) all the Vedas

even before the world was created (for its regeneration) and to resuscitate the tradition broken during the

Mahāpralaya and restore it to its rightful owner), who enlightens the mind of the seeker (as to the means to

be employed by him for the attainment of the state of the Paramatman, by remaining in the attitude, "I

am the Brahman") I, the seeker, approach as my last resort.

(18)

20

06

ŚAIVA UPANIṢADS

Quintessence of the Import of all

the Śāstras

That (Parames̤vara-tattva) is devoid of digits (the sixteen Kalās, commencing from the Prāṇa and ending with Nāman, receding into the background the moment that Tattva is realized), is actionless (being devoid of limbs), is unexceptionably tranquil (being conceived of by itself and dissociated from the restless and changeful worldly existence altogether), is flawlessly pure (being composed of the peerless existence and the purest sentience), is taintless (standing as it does unaffected by things apart from itself which are vitiated by the delusion as to the existence or non-existence of such things), transcends even the immortal state (wherein death of the form of the two types of ignorance of the Brahman and their concomitants meet with their dissolution as, unlike immortality, which is related to the motion of death, it is neither a substratum nor has a substratum on which to rest) and serves as a dike (to ward off the on-rushing tide of ignorance that threatens to engulf the mind of the seeker; or, that serves as a bridge connecting the non-determinate Paramātman with the various and variegated forms of phenomenal existence) and resembles fire that remains after completely consuming the fuel with which it is fed (for the reason that the Parames̤vara-tattva consumes thoroughly all forms of existence apart from itself, which go to constitute the Avidyā-quarter of the Brahman, and getting liberated, as it

were, from its false existence with the firm conviction

that what remains after such dissolution in the Mahā-

pralaya is itself alone). When men cover themselves

with the ether of the Brahman, as they would with

their skin, then, not realizing the self-manifest auspi-

cious Siva (as the peerless Paramātman alone, at-

tained through the negation of all Upādhiṣ such as

the sixteen Kalāṣ and other features detailed above

as not pertaining to him), there will be reached the

other end of the misery of worldly existence (viz.,

destruction alone from belief in the existence of

other more covetable things than the Paramātman).

(Hence should one believe in the reality of worldly

existence out of his own ignorance; there is no

means of getting out of that belief except perfect

knowledge leading to the realization of the supreme

truth. From the standpoint of the highest truth, there

is no scope for delusion at all. On the other hand,

whether such delusion persists in the mind of ignorant

folk or not, the knower of such truth becomes the Brah-

man alone and remains so for all time; there is no

doubt about it whatsoever).

(19, 20)

DETERMINATION OF THE ELIGIBILITY

FOR INSTRUCTION RELATING

TO BRAHMAVIDYĀ

In consequence of the efficacy of Tapas (austere

vows such as Kṛchra, Cāndrāyaṇa and others, firmly

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rooted in him through long practice; or, in consequence of the cultivation of the spirit of enquiry into the real character of the Brahman induced by the mind rendered pure through leading an austere life; or, in consequence of the one-pointed regulation of the mind and the organs of perception and action), as also through the grace of the radiant (deva) Parames'vara (resorted to through Upāsanā through countless successive incarnations), the great seer S'vetās'vatara clearly expounded this most sacred Brahma (the Brahman directly realized by him), so eagerly sought after and actually realized by multitudes of great seers (such as Vasiṣṭha, Agastya, Vāmadeva, Śrīśuka, Uddālaka, Viṭahavya, Śanaka and others), for the benefit of Aty-aśramis (the class of Paramahaṃsa-parivrājakas that have transcended all prescriptions and prohibitions in relation to the stage in life of the several orders of seekers viz., Vрати, Kāmi, Vani, Kuṭicaka, Bahūdaka and Haṃsa).

This which is the supreme secret in the Vedānta (propounded by the one hundred and eight Upaniṣads, commencing from the Īśāvāsya and ending with the Muktikā), which was expounded clearly (unto Hiranyagarbha, the Creator, by Parames'vara) at the commencement of the Kalpa (and traditonally handed down from Guru to disciple through a long series of generations), should at no time be bestowed on any one that has not attained tranquillity (through adopting the requisite means prescribed therefor) nor on any one who has no son or following of disciples.

Expounded into that high-souled seeker who has implicit faith in

and is exceedingly devoted unto the radiant Parames'vara (deva), and who shows as much faith and devotion unto his Guru as towards the radiant Parames'vara, these highly esoteric truths (arthāh) bear abundant fruit ; expounded unto the high-souled seeker, these bear abundant fruit. Thus.

(21-23)