1. Vaishnava Upanishads Trans Adyar

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Title Vaisna hepanisaels. This book should be returned on or before the date last marked below.

The Adyar Library Series No. 52

GENERAL EDITOR : G. SRINIVASA MURTI, B.A., B.L., M.B. & C.M., VAIDVARATNA Director, Adyar Library

THE VAISNAVOPANIŞAD-S

Printed by C. Subbarayudu, at the Vasanta Press, Adyar, P.I.C. No. 85 on 26-11-45.

PREFACE

THE Translation of the Vaisnavopanisad-s now published is the third in the series of English Trans- lations of the One Hundred and Eight Upanisad-s planned by the Adyar Library. The previous volumes in this series were the Translations of the Yoga Upani- sad-s published in 1938, followed by the translation of the Sumttnya Vedanta Upanisąd-s published in 1941 ; and the two scholars who collaborated in this work were the late S'ri T. R. Srinivasa Ayyangar, B.A., L.T., Retired Head Master, Kalyana-sundaram High School, Tanjore and the late S'ri Pandit S. Subrahmanya Sastri. It is a great loss to the Adyar Library that both these scholars, who placed their great talents freely at the disposal of the Adyar Library and served as our Honorary Editors till the last day of their lives, passed away before this and the future volumes in the series could be published. They undertook work at the Adyar Library purely as a labour of love; and performed it with rare zeal and devotion. The most valuable service rendered by them to the Adyar Library will never be forgotten, but will always be cherished by their colleagues with warmest affection and profound gratitude.

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The plan adopted in this volume is the same as that followed in the previous volumes of this series. As stated by me in the ' Preface ' to the volume on the Yoga Upanigad-s, the translation closely follows the Commentary of S'rī Upanişad-Brahma-Yogin who is the only one, so far known, who has achieved the unique distinction of having written a commentary on all the One Hundred and Eight Upanisad-s and has presented, in an extremely lucid manner, S'ri Sankaracarya's commentary on the ten major Upanisad-s, which he seems to have closely followed. The advantage of following the interpretation of obscure passages by a single writer right through the entire field covered by the One Hundred and Eight Upanisad-s cannot be overestimated. While an attempt has been made to give a verbatim et literatim rendering of the Upanisads, which is indeed no easy task, portions not bearing on the words of the Text, but which are necessary to render the meaning clear, are enclosed within circular brackets, while the introductory notes to the Upani- sad-s and other extraneous matter, considered neces- sary for the further elucidation of the subject-matter are enclosed within rectangular brackets.

The Adyar Library, G. SRINIVASA MURTI, 20th November, 1945. Honorary Director.

THE VAISNAVOPANISAD-S

PAGE The A-Vyaktopanişad 1-17 The Kalisaihtarapopanigad . 18-21 The Krsnopanisad .. 22-31 The Garudopanişad 32-41 The Gopala-Tapiny-Upanişad 42-82 The Tara-Säropanisad 83-92 The Tripad-Vibhüti-Mahä-Näräyanopanisad 93-198 The Dattätreyopanişad 199-208 The Narayanopanisad 209-214 The Nr-simha-Tapiny-Upanisad 215-378 The Räma-Täpiny-Upanişad . 379-438 The Räma-Rahasyopanişad . 439-481 The Väsudevopanişad 482-489 The Haya-Grivopanişad 490-498

CONTENTS

PAGE

THE AVYAKTOPANIŞAD KHANDA I The State of the Non-differentiated Brahman Prior to 123 the Creation of the World 1 .

The Coming into Existence of the Parame-sthin 2

The Desire of Parame-sthin to know the Nature of His Work 3

KHANDA II The Vision (Through the Eye of Knowledge) by the Parame-sthin of the Anustubhi Vidyä 4 The Vision of Nr-simha, through the Anusjubhi-vidya . 4

Prayer in Praise of Nr-simha 5 . KHANDA III The Real Form of the Vyakta 7

Dhyäna-Yajna, the Means to be Adopted for the Crea- tion of the World 7

The Great Influence of Dhyäua-yajna 8

KHANDA IV The Attainment by the Parame-sthin of Omniscience and the like through Dhyäna-yajña 6

The Attainment of Omniscience and the Like Qualities by any other Person, through Dhyana-yajna 9

KHANDA V Creation of the Three Worlds and the Like 10 . Creation of the Vasu-s, the Rudra-s, and the Äditya-s . 10 Creation of the Four Varnas 11

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PAGE Creation of Day and Night 11 Creation of the Metrical Feet of the Vedas . 12

KHANDA VI Creation of the Female and the Male (Constituting the Couple 13

The Story o f Indra 14

Means of Firmly Establishing One's Self in the Para- mätman 15

KHANDPA VII Fruit of the Study of this Vidya 16 Rule Relating to the Imparting of the Vidyä 17

THE KAUSAMTÄRAŅOPANIȘAD

Crossing over (the Evil Effects of) Kali, through the Remembrance of the Name of the Lord Alone 18 The Sixteen Names that Destroy the Veil of the Para- brahman 19 . Thn Potency of the Muttering of the Lord's Name 20

THE KRSŅOPANISAD KHANDA I The Plighted Word of Sri Räma-candra Relating to His Incarnation as Krsna 22 Description of the Lord as the Paramatman Immanent in All 24

KHANDA II 29

THE GARUDOPANISAD

The Tradition Relating to the Garuda-vidyä . 32 The Seer and other Particulars Relating to the Gäruda- vidyä 33

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PAGE Garuda-malä-mantra and other Mantra-s 35 The Fruit of the Study of this Upanisad 41

THE GOPÄLA-TÄPINY-UPANIŞAD

Gopäla-Purva- Tapini UPANIȘAD I Benedictory 42 The Supreme God-hood of Go-päla-krsna . 43 Demonstration of the Real Form of Go-päla-krsna 44 Special Meditation on the Form of Go-päla-krsna 45 Muttering the Go-päla-krstna-mantra 46 Worship of Go-päla-krsna 47

UPANIȘAD II The Mode of Worshipping Govhada 48

UPANIȘADIII The Eighteen-syllabled Mantra Employed as an Aid in the Work of Creation 55

UPANIȘAD IV The Self-same Mantra the Means of Attaining the Knowledge of the Ätman . 56

UPANIȘAD V Creation of the World out of the Five Words occurring in the Mantra 57 In Praise of Go-vinda of the Character of the Mantra of Five Words 58

UPANISAD VI Rule Relating to the Meditation, Prayer and Worship of Go-päla-krsna 60

Gopalottara-täpini The Worthiness of Dur-vasas to Receive the Hospita- lity of the Cow-herdresses 61

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PAGE The (Go-pi-s) Fording the Jumna, on the Muttering of the name of Krsna, the Ideal Celibate 61 Their Re-crossing the Jumna on Remembering the Name of Dur-väsas as the Fasting Sage 63 Gändharvi's Doubt in Relation to S'ri Krsna and Dur- väsas 63 . . . The Non-enjoyment of the Knower of Brahman 64 The Non-enjoyment pf Krsna 66 Gändharvi's Questions Relating to the Incarnation of Go-päla-krsna 68 . Brahman's Queries to Näräyana Relating to the Avatära-s . 68 . The City of Go-päla, Known as Mathurä, One of the Seven Sacred Cities on the Face of the Barth 69 Residente by the Celestials and Others in the suburban Forests o f Mathura 70 . Images of Krsna, Worthy of Being Worshipped by Rudra and others, Installed in Mathura . 71 The Ätmanhood of Go-päla, to be ever Remembered by all Seekers after Liberation 72 . The Excellence of the Abode of Go-päla, the Resident o f Mathurä 73 Establishing the Four-fold Nature of the Lord 74 Description of the Form of the Lord to be meditated upon as in the Heart 76 Images Worthy of being Worshipped by the Gods and Others . 79 Tradition Relating to the Vidyä (Mantra) 82

THE TÄRA-SÄRAOPANIŞAD

KHANDA I Imparting Instruction Relating to the Worship of the A-vimukta 83.

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PAGE The Taraka of Narayana, Made up of the Eight Gross Letters 86 .

KHANDA II The Taraka of Narayana Made up of the Eight Subtle Syllables . 87 The Deities Presiding over the Limbs of the Pranava . 88 S'ri Rama of the Character of the Atman of All Beings . 88

KHANDA III The Eight Tanu-Mantra-s Relating to Jambavat and Others 89 . Fruit Derived from the Muttering of the Vidya and From the Knowledge of its Import 91 . The Exalted State Attained by the Knower of the Vidya.

THE TKIPSD-VIBHŪTI-MAHA-NARAYANOPANIȘAD

Kānɖa I

CHAPTER I

Exposition of the Four Fold Character of the Form of Brahman 93 Desire of the Prame-gthin to Know the Profound Secret 93 The Conversation between Preceptor and Pupil Throw- ing Light on the Profoundest of All Secrets 96 The Query o f the Pupil 97 . The Exposition of the Real Form of the Brahman by the Preceptor 97 The Brahman Four-quartered in Character 99 The Division into Four Quarters 100 . Differentiation of the Vidya, the Ananda and the Turiya Quarters 101 Fruit Derived from the Knowledge of this Truth . 104

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PAGE CHAPTER II

Exposition of the Aspectful and the Aspectless Forms of the Para-Brahman . 105 Doubt as to the Eternal Character of Naryayana Possessed of an External Aspect 105 Differentiation of the Aspectful into what is Sopadhika and Nir-upādhika 106 Exposition Relating to what is Possessed of an Exter- nal Aspect Subject to Upadhi . 106 Exposition Relating to What is Possessed of an External Aspect, but Immune from Upadhi . i07 Exposition Relating to the Ever-lasting Character of the Aspect (of the Brahman) Attained by the Liberated . 108 Differentiation of the Vidya, the Ananda-And the Turiya. Portions possessed of Aspect 110 Removing the Apparent Inconsistency Involved in Relation to the . Aspectful and the Aspectless Character of the Paramatman . 110 The Springing up of A-vidya from Adi-Narayana 112 The Greatness of Narayana seated on the A-vidyaîjda . 113 Fruit of the Knowledge of this (Secret) 116 .

CHAPTER III

Exposition of the Form of Dissolution of the Mula- vidya . 116 The Phenomenal World of Ignorance, the Sport of the Great Illusion 116 Dissolution of Brahman in Maha-viSQu the Protector of the Cosmos 118 Dissolution of Maha-visnu, the Adi-Virat-purusa 119 Dissolution of the Adi-Virat-Purusa in Adi-Narayana 120 Attainment of their Real Forms, by the Jiva and the Is'vara, with the Dissolution of Maya . 121

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PAGE CHAPTER IV

Exposition of the Real Form of the Highest Truth of the Brahman of the Character of Exquisite Bliss, Which Lies Beyond the Range of MayS and Which is Indivisible and Peerless 122 The Real Form of the Supreme Sentience That is Composed of Three Quarters 122 . Description of the Difference between the Quarters, Verily the Description of the Brahman 124 Corroboration by the other Sakha-s in Relation to What has been Said 125 Of What Character Are the Opening and Closing of the Eye-Lids of Adi-Narayana ? 127 The Real Form of Maha-maya and the Means to be Employed for Crossing over it . 128 Effect as the Distinctive Attribute of Jiva 129

Kāņḍa II

CHAPTER V

Narrative of the Means to be Employed for the Crossing of the Ocean of Worldly Existence Leading to the Exposition of the Real Form of the Great Path to Liberation 130 . The Rising Once Again of A-vidya, That Has been once Destroyed 130 . Quest After the Knowledge of the Means to be Employed for Liberation from Worldly Existence 130 Exposition of the Real Form of Worldly Existence and the Causes Thereof 131 Purification of the Inner and Outer Senses, through Association with the Righteous 133

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PAGE Attainment of the Knowledge of the Real Existence, through the Influence of the Side-Glance of the Great and Good Guru 134 The Manifestation of the Paramatman in the Heart (of the Devotee) through Listening to the Narration of the Glories of the Lord's Achievements, Medita- tion and the Like . 135 Knowledge the Consummation Aimed at, through Devotion and Detachment , 135 The Stage of Jivanmukti . 136 Attainment of Exquisite Bliss by Moving Onward Further and Further, after Giving up the Body . 137

CHAPTER VI Exposition of the Real Form of the Path Leading to the Highest Liberation 141' Attaining the Knowledge of the Real Form of the Macrocosm 141 Attaining the Knowledge of the Real Form of the Infinite Crores of Brahmanda-s 143 Attainment of the State of Mahā-virāj 144 The Real Form of Maha-viraj and the Fruit of the Knowledge thereof 145 Witnessing the Display of the Tricks of Maha-yoga-Maya 146 Worshipping Nargyana in the Pada-vibhuti-Vaikuntha . 147 Having a view of the Vidya-Maya-Vaikunta, through the Grace of Visvaksena 148 Reaching Bodhananda-Vimana, through the Brahma- vidya- Vaikuntha . . 149 Reaching the Tulasi-Vaikuntha . 151 Reaching the Suddha-Bodhananda Vaikunta . 152 The Investitutre with the Imperial Diadem in Token of Sovereignty over the Commonwealth of all Forms

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PAGE of Liberation, in the Tower of Akhanda-Bodha- Vimāna . 154 CHAPTER VII Exposition of the Real Form of the Highest Type of Liberation along with a Description of the Tri-pad- Vibhuti-Parama-Vaikuntha-Maha-Narayana-Yantra 155 Attainment of the Glory of the Bliss of the Brahman (by the Upasaka) Mounted on the Eternal Garuda . 155 Description of the Citadel of Sudarskna . 156 Description of Sudarstena the Great Cakra of Maha- visnu 157 Worship of the Sudars'ana-Purusa Established in the Interior of the Cakra 160 The Attainment by Degrees of the State of the Non-Dual (Brahman) 160 The Tower of the Pranava Situated in the Middle of the Ānanda Vyuha 164 . The Great Samsthi-Yantra Inscribed over the Anan- tāsana , 165 The Real Form of the Yantra, when Looked at Part b y Part 166 Potency of the Great Yantra 185 The Real Form of Adi-Narayana Firmly Established in the Great Yantra 186 CHAPTER VIII Exposition of the Real Form of Liberation, through Identity with the Para-Brahman 188 Exposition Relating to the Imposition of the Existence of Differentiation in the Non-Dual Brahman through Vaikuntha and the Like 188 Exposition Relating to the Countless Vaikunthas * 189 The Brahman Alone Remains through the Comprehen- sion of the Highest Truth . 191 B .

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PAGE Difference between Salamba-Yoga and Nir-alamba Yoga. 193 Characteristics of those Qualified for Nir-alamba Yoga Bhakti-yoga Eligible to be adopted .by all, Irrespective 194

.. o f Qualifications Attainment of the State of Narayana, with Little Effort, 194

through Bhakti Yoga The Potent Influence of the Remembrance of the Pro- 195

found Secret . Rule Relating to the Exclusive Meditation on Adi- 195

Nārāyana Attainment of all Forms of Beatitude through Devo- 196

tion t o Maha-visnu The Great Influence Exercised by Study, Reflection 196

and the Like, of this Upanisad .

THE DATTATREYOPANIȘAD 197

KHANDA I Meditation on Dattātreya 199 The Taraka Mono-syllable Forming the Mystic Formula of Dattatreya 200 The Six-syllabled Mystic Formula of Dattātreya 201 The Eight-syllabled Formula of Dattätreya 201 The Twelve-syllabled Formula of Dattātreya . 202 The Sixteen-syllabled Formula of Dattātreya . 203 The Anugjubha-Mantra of Dattātreya 204 KHANDA II The Chain Formula of Dattatreya . 205 . KHANDA III Fruit of the Mystic Lore of Dattatreya 207

THE NARAYAŅOPANIŞAD KHANDA I The Origin of the Entire Animate and Inanimate Orders of Creation from Narayana 209

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KHANDA II PAGE

Nārayana the All-Embracing Ātman . 210 KHANDA III The Eight-syllabled Mystic Formula of Nārāyana . 211 KHANDA IV The Pranava of Narāyaņa . 212 The Fruit of Practising the Vidya . 213 .

THE NR-SIMHA-TAPINY-UPANIȘAD

The Purva Tapini UPANISAD I Chanting the Peace Formula 217 . The Desire of Prajäpati the Cause of the Creation of the World 218 All the Worlds, Generated Out of the Anusjubha Formula. 219 The Four Feet of the King of Formulas 220 . Query Regarding the Seer, the Metre, the Deity and the Like 221 Fruit of Practising the Vidya Made up of the Feet and the Divisions 221 Disqualification of Women and S'udras in Relation to the Sāma-Vidya and its Parts . 222 Meditation on the Saman as of the Form of the World, the Veda-s, Brahman and the Like 223 Extraction of the Saman of Seven Svaras 224 Citation of the Kşirodārijava Sāman 225 Result of the Knowledge of the Second-Quarter of each Foot 225 Result of the -Realization of Nr-simha, Worthy of Being Praised with the Hymns of the Yajurveda 226 Result of the Knowledge of the Third Quarter of each of the Four Feet of the Saman 227

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PAGE The Greatness of this Saman, the King of All Mantras . 228 The Last Two Svaras of the Four Feet and the Fruit of the Knowledge thereof 228 . The Greatness of the Vidyā 229

UPANISAD II Potency of Nr-Simha-Mantra-raja, King of Mantras in the matter of Crossing the Ocean of Worldly Exis- tence 230 Identity of the Four Quarters of the Pranava with the Four Quarters of the Saman . . 231 The Anustubh Character of the Saman 232 The Five Parts of the Saman 232 . Rule Relating to the Placing of the Pranava both Before and After every Syllable 233 The Juxtaposition of the Syllables, Word by Word, in the King o f Mantras 234 The Anugjubh Nature of the Mantra-raja the King Mantras 234 . The Import of the First Word, Ugram 235 The Import of the Word, Viram 236 The Import of the Word, Mahg-Vişijum 236 The Import of the Word, Jvalantam 237 The Import of the Word, Sarvatomukham 238 The Import of the Word, Ny-simham 239 The Import of the Word, Bhisanam 240 The Import of the Word, Bhadram . 240 The Import of the Word, Mrtyu-Mrtyum 241 The Import of the Word, Namami . . 242 The Import of the Word, Aham . 242 .

UPANISAD III Seeking the Knowledge of the S'akti, Bija and the like of the King of Hymns 244

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PAGE Exposition Relating to the Read Form of the Potency of the Hymn . .244 . Exposition of the Real Form of the Bija 246

UPANIŞAD IV

Imparting of the Ariga-mantras 247 . The Pranava of the Character of the Brahman . 247 Exposition of the First Quarter of the Pranava . 248 Exposition of the Second Quarter of the Pranava 248 Exposition of the Third Quarter of the Pranava 249 Exposition of the Fourth Quarter of the Pranava . 250 The Real Form of the Savitri Gayat-tri Hymn. 251 The Real Form of the Yajur Laksmi Mantra . 252 The Real Form of the Nr-simha Gayattri Mantra 252 The Real Form of the Mantra-s, Part by Part. 253

UPANISAD V The Desire of the Devas for the Knowledge of the Great Cakra 256 The Vision of the Six-spoked Cakra 257 : The Vision of the Eight-spoked Cakra ... 257 The Vision of the Twelve-spoked Cakra 258 The Vision of the Sixteen spoked Cakra . 258 . The Vision of the Thirty-two spoked Cakra . 258 The Vision of the Component Parts 258 The Vision of the Great Cakra- 259 The Great Power. Conferred by the Knowledge of the .Great Cakra 260 . Fruit of Practising this King of Mantra-s 261 The Supreme Excelling of the Japa of the King of Formulas 263 . Absolute Brahman is the Final End of the Performer of the Japa of the King of Mantra-s 264 ..

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PAGE Uttara-Tapini KHANDA I The Desire of the Devas to Know the Real Nature of the Non-differentiated Brahman 265 Teaching about the Identity of the Atman and the * Brahman 265 Teaching Concerning the Means to be Employed for the Realization of the Identity of the Brahman with Ātman 266 The Brahman, the Paramätman of the Character of Four Padas (Quarters) 268 Vis'va of the Four-fold Nature 269 Taìjasa of the Four-fold Nature 271 The Prajna of the Four-fold Nature 273 The Sheer Illusory Nature of the Three States 277 The Four-fold Nature of the Turiya 278 Instruction Relating to the Turiya-Turya 286

KHANDA II The Turya-Turya Realized by Uttamādhikāri 290 The Special Characteristic of Turya-Turya which Differentiates it from All Else Lies in Point of Comprehension by Karagas (Senses Inner and Outer). 291 The Non-Changeability of the Turya-Turya as Being the All Witness 292 Procedure for Establishing Identity between the Om- kara and the Atman by Persons with Intermediate Qualifications 293 Non-Difference between the A-kara and the First Quarter 293 . Non-Difference between the U-kara and the Second Quarter , 295

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PAGE Non-Difference between the Ma -. kara.and the Third. ...

Quarter 297 Exposition of the Fourth Quarter » 298 Exposition of the Turya-Turya 301 . Instruction Concerning the Turya-Turya . 303 Attainment of the Turiya State by the MandadhikSri-s (Those That are Feeble) Through the Aid of the King o f Mantra-s 304

KHAtfPA III

Meditation on the Four Components of the Pranava, the King of Mantra-s and the Like, as the Turiyatman. 305 Meditation on the First Quarter . 306 Meditation on the Second Quarter . 306 Meditation on the Third Quarter 307 Meditation on the Fourth Quarter . . .307 The Dissolution of All in the Turya-Turya 308 Attainment of the Turya-Turya As the Final Resort 308 The Form of the Sa-Kala Brahman (Brahman with Kala or Parts) 309 Meditation on the Sa-kala Brahman 310 The Attainment of the Turya-Turya through Medita- ting on the Sa-Kala Brahman . 313

KHANDA IV

The Application of the Mind to the Turiya-Turiya as the Atman 315 . Rule Relating to the Denial of the Apprehension of the Import of Words and Sounds of Omkara . 316 Resting One's Mind Firmly on the Non-Differentiated Brahman Alone 316 The King of Mantra-s, the Means of Bringing about the Identity between the Brahman and the Atman 317 Illustrative Formulas with Identical Import . . 319

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KHANDA V PAGE

Identity between the A-kära and the Anusjubh For- mula 321 Identity between the U-kara and the Anustubh Formula. 323 Identity between the Ma-kara and the Anustubh Mantra. 326 KHANDA VI Conquest of the Asura-s hy the Devas with the Help of the Anusjubh Mantra 328 Attainment of the Knowledge of the Atman through the Anustubh Mantra in the case of One with Taint too Immature to Wear Away 331 The Attainment of the Peerless Non-Differentiated State, through the Pranava 331 Renunciation the Means to Attain the Brahman 332 Illustration with a Hymn of Identical Import · . 335 KHANDA VII Request of the Devas for the Attainment of the Realiza- tion of Turya-Turya * 336 Exposition As to the Manner of Establishing Identity Between the Atman and the Turya-Turya . 336 The FAiit of Establishing such Identity . 340 The Svarat Character of One's Own Atman . . 340 The Inconsistency of the Notion of Brahman Surpassing the Atman . . 342 The Demonstration of. the Realization of Existence, Sentience and Bliss . 343 Exposition of the Real Nature of the Brahman 344 Precept Regarding Knowledge of the Identity of Brahman and the Atman . 347

KHANDA VIII The Otr Character of the Fourth Matra of the Pranava. 349 The Anujnatrttva Character of the Fourth Matra of the Pranava, . . 352

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PAGE The AnujSaikarasa Character of the Fourth Matra of the Pranava . 353 The Avikalpa Character of the Fourth Mätra of the Pranava . 354

KHANDA IX

Seeking after the Realization of the Non-Dual Atman . 355 The Real Form of the Non-Dual Atman 356 The Maya in No Way Different from the Brahman 357 The Real Form of Maya 358 The Concomitants of Maya 359 The Three-fold Character of the Atman 360 The Difference between the Jiva and the Is'a 361 The Entry of the Atman into the Created World 362 The Brahman Is Existence Alone 363 The Atmic Character of All 365 Accomplishment of All Ends and Aims of Existence Out of the Ātman . 366 Perception of Their own Atman by the Gods . 367 Demonstration of the Transcendent Character of the Ātman 367 Exposition Regarding the Impossibility of Dualism in the Perception of the Ātman 369 Knowledge of the Real Form of Percepts in General by the Gods 369 Imparting of Instruction unto the Gods Relating to the Realization of the Real Character of the Para- mātman 370 Exposition Relating to the Identity of the Brahman and Ātman 371 Prohibitions specially Relating to the Concomitants of

Atman) Ignorance (Inimical to the Realization of the 372

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IPAGE Determination as to the Realization of the N on-Dual Atman by the Gods . 374 Supplementary Hymn of the Same Import . 378

THE RAMA-TAPINY-UPANIȘAD

Purva-Tapini

UPANISAD I

Exposition Relating to the Import of the Name of Rāma . 380 Attributing Specific Form to the Formless, Non-Dif- ferentiated Atman for the Benefit of the Practi- tioner 381 The Capacity of the Mantra of Rama and the Yantra when Uttered and Worshipped Respectively, to Bestow Rama's Grace . 382

UPANISAD n

The All-Embracing Character of the Seed-Syllable of Rāma 383 .

UPANISĄD III Eligibility for Worship of the Yantras (Designs) Indicative of Rama and Sita . 385

UPANIȘAD IV Import of the Six-Syllabled Rama-Mantra 386 Hymns of the Gods in Praise of Rāma . 389 Hymns in Praise of Rama Sung by the Rsis (Seers) . 390 The Glory of Rama-candra the Anointed King 392 Mode of Drawing the Yantra . 394 Extraction of the Mala-Mantra 397 In, Praise o f the Yantra 400

xxvii

UPANIȘAD V PAGE

Worship Commencing from the Purification of the Gross Body and Ending with the Worship of the Pijha 400 . Worshipping the Avaranas, a Prelude to the Meditation on the Lord 405 Attainment of Liberation through the Grace of the Lord 409

Uttara-Tapini

KHANDA I

Imparting Instruction Relating to the Worship of the Avimukta . 410 KHANDA II

The Six-Syllabled Formula of Rama, of the Character of a TSraka . 413 Fruit Derived from Uttering the Taraka as Japa .414 Rama of the Character of the Import of the Pranava 415 The Real Nature of the Pranava and Its Import (The Para-Brahman) 416 Establishing the Identitcal Nature of the Innermost Atman with the Brahman 417 Liberation through the Realization of the True Charac- ter of Rama 418

KHANDA III

Identity between the Internal and External Avimukta . 418 Initiation by S'iva into the Rama-Taraka of Persons at the Point of Death 420

KHANDA IV

Mantra-s That Bring the Direct Manifestation of S'ri Rama . . .422

XXVİiİ

KHANDA V PAGE.

The Great Potency of the Six-Syllabled Mantra in Praise o f Rama 432 Verses Demonstrating the Great Virtues of the King of Mantra-s . 434

THE RAMA-RAHASYOPANIŞAD

CHAPTER I

Rama as the Brahma-Taraka . 439 . Vāyu-putra and Others the Limbs of S'ri Rāma 441 Eligibility of Householders to the Uttering as Japa of the Pranava, the Limb of Rāma 442 The Expiation of All Sins through the Repetition as Japa of the Name of Rama 443 Expiation of All Sins through the Ramopanisad and the Like 444

CHAPTER II

The One Syllabled Mantra in Praise of Rama 444 Dissyllabic, Trissyllabic and Quadri-Syllabic Mantra-s o f- Rama 446 . The Five-Syllabled Mantra 447 The Six-Syllabled Mantra . 448 The Seven-syllabled, the Eight-syllabled and the Nine- syllabled Mantras 449 The Ten-syllabled and the Eleven-syllabled Mantra-s 453 The Twelve-syllabled Mantra 544 The Mantra-s of Thirteen, Fourteen and Fifteen syllables. 455 The Mantra-s of Sixteen and Seventeen syllables 456 The Mantra-s of Eighteen and Nineteen syllables 457 The Twenty-syllabled Mantra 457 The Twenty-one syllabled Mantra 457 The Twenty-two syllabled Mantra . . 458

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PAGE The Twenty-three syllabled Mantra 458 The Twenty-four. syllabled Mantra 459 The Twenty-five syllabled, Twenty-six-syllabled and Twenty-seven syllabled Mantra-s 460 The Mantras of Twenty-eight, Twenty-nine, Thirty and Thirty-one syllables .. 460 The AnugJubh in Praise of Rama , 461 The Gayat-tri in Praise of Rama . 462 The Rama-Mala-Mantra 463 The Mantra in Praise of Sita . 464 . The Mantra of Bharata . . 465 The Mantra of S'atrughna 465 . The Mantra of Hanumān . . 466 . .

CHAPTER III

Enquiry about the Seat of Worship 466 Yantra for Worship of the Mantra-s Beginning from the Monosyllabic and Ending with the Nine-Syllabled One . 467 Worship of the Avarana-s Preliminary to the Reciting of the Mantra as Japa 470 .

Yantra for the Worship of the Mantra-s from the Ten- Syllabled One upto the Thirty-Two Syllabled .

One 472 Worship of the Yantra Preliminary to the Uttering of the Mantra as Japa . 473

CHAPTER IV

Preliminary Rules Relating to the Practice of Rāma- Mantra-s 474 Application of the S'ri Rama-Mantra not to be Made for Attaining Wordly Desires 475 Rule Relating to the Remembrance of Hanuman for Attaining Worldly Ends 476

XXX

PAGE CHAPTER V

The Six-Syllabled Mantra of the Character of the King of Mantra-s . 476 The Import of the Seed-Syllable of Rama 477 The Significance of the Two-Syllabled Mantra . 479 The Significance of the Six-Syllabled Mantra 479 4 The Great Potentiality of the Rāma-Mantra 480 Fruits to be Attained from the Study of the-Vidya 481

THE VASU-DEVOPANISAD

Seeking Enlightenment on the Rules Regarding the Making of the Urdhva-Pundra . 482 The Real Form of Gopi-Candana 483 Precept Relating to the Securing of Gopi-Candana and the Mode of Wearing the Mark 483 The Manner of Wearing the Mark by Bachelors and Others 484 The Tri-Pundra Mark is of the Real Form of the Trinity and the Like 485 The Urdhva-Pundra to be Worn only by Him Who is . Qualified for the Pranava 485 Its Eligibility to be Worn even by a Parama-Hamsa 486 The Mode of Meditation on Vasu-deva 486 Vasu-deva of the Character of the All-Ātman 487 Wearing Gopi-Candana Marks over Places Wherein · Vasu-deva is to be Meditated Upon 487 Rule Relating to the Wearing of the Gopi-Candana and the Bhasma-Marks 488 The Fruit of the Vidya 489

THE HAYA-GRIVOPANIŞAD

The Potency of the Haya-griva-Mantra 490 The Triad of Mantra-s of Haya-griva 491

XXXİ

PAGE Enumeration Beginning from the Seers and ending with Meditation of the Three Mantra-s . 491 The Fourth Manu of Haya-griva . 492 The Fffth*Manu of Haya-griva . 492 The Monosyllabic Mantra of Haya-griva 493 Application of the Mantra to Ensure the Acquisition of Fluency in Speech and other Powers 495 The Seventeen-Syllabled Formula 495 Fruit of the Knowledge of These Mantra-s 495 Demonstration of the Import of the Maha-Vakya-s through the Haya-griva Mantra-s 496 Two-fold Character of Mantra-s in General, Due to the Inherent Difference between Vowels and Consonants. 496 Fruit of the Practice of the Vidya . 498 Prayer unto the Vidya 498

THE A-VYAKTOPANIŞAD

[This Upanisad, (otherwise known as the A-vyakta- nr-simhopanisad), which is the Sixty-eighth among the 108 Upanisad-s and forms part of the Sama-veda, deals with the cosmogony of the world and the coming into existence of the various orders of creation, all through the potency of the Nr-simhanustubh-mantra, which it expounds, expatiates upon the greatness of Dhyana- yajiia, narrates the story of Indra and his achievement of the overlordship of the celestial and the terrestrial worlds and winds up with the demonstration of the means to be adopted for the attainment of the state of the Paramatman.]

KHAŅŅA I

THE STATE OF THE NON-DIFFERENTIATED BRAHMAN

PRIOR TO THE CREATION OF THE WORLD

In times of hoary antiquity, (long before the phe- nomenal world came to be and man's mental vision became clouded, through the influence of Maya), this (world) did not exist at all, even to the slightest extent,

2 THE VAISNAVOPANISAD-S

(from the point of view of the knower of the Brahman), Neither the celestial region, nor the mid-ethereal region, nor the terrestrial region was there. There was then (the peerless Brahman) alone, of the form of absolute radiance, that has neither beginning, nor end ; that is neither subtle, (like the tiniest atom), nor gross in form; that is devoid of form, and is yet possessed of form, (and is hence known as the A-vyakta) ; that is imper- ceptible and yet full of (sentience and) bliss ; (that re- mains as the peerless, non-differentiated Brahman alone, whether the deluded perception relating to the existence of things apart from the Atman, experienced by one ignorant of the Atman, persists or not). (1)

THE COMING INTO EXISTENCE OF THE PARAME-STHIN

That (peerless radiant Brahman) became split into two parts. One was of a green colour and the other red. Of these, what was red, was of the form of the Parama-purusa. What was green, assumed the form of Maya. (Through the combined influence of Kala, inexorable time and Karma), they came together. (Through their conjunction,) the virility of the two, (the Purusa and the Prakrți, the primordial vital prin- ciple and the primordial originant of the material world), attained satisfaction in this manner. That grew gradually and developed into a golden egg. In course of time it ripened. Thence, (from the lotus-flower, springing out of the navel of Maha-visnu, which formed the receptacle of the A-vidya'nda, the ripe egg of

THE A-VYAKTOPANIŞAD 3

ignorance), the Parame-sthin, (Brahman, the creator), came into existence. (2)

THE DESIRE OF PARAME-STHIN TO KNOW THE NATURE OF HIS WORK

He, (the Parame-sthin), desired to know thus: " What is my origin ? What is (the nature of) my work ? " Then, a voice from an unseen source ad- dressed him thus: " O Sire! Praja-pati, thou art sprung from (Narayana, that has attained the state of) the A-vyakta, (the non-distinct primary germ, whence all the phenomena of the material world are developed) and thy work is distinct." (Raising his eyes in the direction of the voice), he, (the Parame-sthin), replied thus: " What, Ho! is that A-vyakta, wherefrom I have originated ? What is that distinct work of mine ? " The voice made reply thus : " That radiance, (whence thou hast originated), O Good sire! is verily imperceptible. What is verily imperceptible is the (non-distinct) A-vyakta. Shouldst thou desire to know that, then do thou approach me, (that am of the form of Brahma- vidya)." To which he replied thus : " Who art thou,. that speakest with the voice of the Brahman ? An- nounce thyself unto me." Whereupon the voice said thus : " Do thou first seek' to know who I am, by per- forming penance, (with thy senses thoroughly abated and thy mind remaining one-pointed)." Then, the Parame-sthin applied himself for a thousand years with pertenacity to the acquisition of the knowledge of the Brahman, applied himself with pertenacity. (3)

4 THE VAISNAVOPANISAD-S

KHANDA II

THE VISION, (THROUGH THE EYE OF KNOWLEDGE), BY THE PARAME-STHIN, OF THE ANUSTUBHI-VIDYA

Then, (after undergoing severe penance), he, (the Parame-sthin), saw the exquisite lore of the Anustubhi- (mantra, in the metre of that name), whose parts form other Vedic mantra-s, wherein the Brahman is estab- lished, as also the Vis've-deva-s, (or all the worlds, as well as the gods and the Veda-s), take their firm stand. He who does not know that Mantra, (it being the main- stay of all other Mantra-s), what shall he do with the other Veda-s ? (1)

THE VISION OF NR-SIMHA, THROUGH THE ANUŞTUBHI-VIDYĀ

Having known the said Vidya, (as the king of the Mantra-s and the quintessence of all the conclusions arrived at by the various systems of Vedanta), he, (the Parame-sthin), desired to know the red one, (the Parama-purusa, from whom he originated), (For that purpose), he resorted to the chanting of the Anustubhl- vidya, (which he had attained through his penance) and for a thousand years he continued the chanting of the (metrical) feet (of the Mantra, with his face turned heavenwards). For a thousand years more, he similarly chanted the same Mantra, syllable by syllable. There- after, he saw (the Lord Nr-simha) full of radiance, in

THE A-VYAKTOPANIŞAD 5

the embrace of the Goddess Laksmi, perched on his vehicle of Su-parna, (Garuda), with his crest covered by the hood of Adi-s'esa, with the face of a lion and the body of a human being, and three eyes of the character of the Suri, the Moon and fire, the carrier of sacrificial offerings, (standing before him, with his real A-vyakta- form concealed in the distinct, radiant and auspicious form of Nr-simha, condescending, out of the plenitude of his grace, to reward Parame-sthin for his penance). (2)

PRAYER IN PRAISE OF NR-SIMHA

Thereupon, Praja-,pati,(the Parame-sthin), prostrat- ed himself (on Nr-simha's feet) thus, (muttering the prayer in praise of Nr-simha, beginning with the words), " Salutation (unto thee, O Lord !) Salutation! " He then praised him with the self-same Anustubhi Re : " The fierce," said he, (the Parame-sthin). He, (the Lord Nr-simha), was verily fierce, he having assumed the form of the king of beasts. " The valiant," said he, (the Para- me-sthin). He, (the Lord Nr-simha), was verily valiant, he being possessed of valour. ' The Great Visnu," said he, (the Parame-sthin). He, (the Lord Nr-simha), was verily the greatest among the great, he having established himself entirely pervading heaven and earth. " The blazing," said he, (the Parame-sthin). He, (the Lord Nr-simha), verily stands blazing as it were. " Facing all directions," said he, (the Parame-sthin). He, (the Lord Nr-simha), has his face verily turned in all directions, assuming a prodigious form comprising

6 THE VAIȘNAVOPANISAD-S

the entire Universe. " Nr-simha, (the most valiant and foremost among all beings, the man-lion)," said he, (the Parame-sthin), for the reason that this (Lord Nr-simha), is the very Yajus, (sacrificial prayer). " The formid- able/' said he, (the Parame-sthin). He, (the Lord Nr-siipha), is verily formidable, for the reason that for fear of him rises forth the Sun ; for fear of him rises forth the Moon likewise; for fear of him wafts the wind; for fear of him burns fire; and for fear of him showers forth the rain-cloud. " The auspicious," said he, (the Parame-sthin). Auspicious indeed is this (Lord Nr-simha), who is worshipped by the Goddess Laksmi, (the fountain-source of all auspiciousness). "The death-dealer unto death," said he, (the Para- me-sthin). This (Lord Nr-simha) is verily the dealer of death, (the Paramatman, that deals destruction), unto death, (the An-atman, that comprises everything apart from the Atman) and is verily the state of immortality attainable by all beings that are born of him and subsist on (him as their) food. " Offer Saluta- tion," said he, (the Parame-sthin), for the reason that this alone is the Yajus, (wherewith all the gods and the knowers of the Brahman, who seek liberation, are represented to offer salutation unto the Paramatman, Lord Nr-simha, with a view to attain identity with him). "I" said he, (the Parame-sthin), for the reason that this alone is the Yajus, (which says that " I ", the term indicative of the innermost Atman alone, should be realized as the Brahman alone, in accordance with the Sacred Text, " I am the Brahman "). (3)

THE A-VYAKTOPANIŞAD 7

KHANPA III

THE REAL FORM OF THE VYAKTA

Then, (after being praised by the Parame-sthin), the Lord said unto him thus : " I am pleased (with thee), O Praja-pati! What is it that thou desirest to obtain (from me) ? Tell me that. I shall bestow that (on thee)." Whereupon the Parame-sthin replied thus : " O Lord ! I am sprung out of (Visnu), the A-vyakta, (the non-distinct primary originant, that has not yet entered into the state of phenomenal existence). (Bring- ing into existence) the Vyakta, (that is developed from the A-vyakta), is my work. So have I heard in olden days, (from a voice that emanated from an unseen source), I know that thou art the A-vyakta referred to. Pray tell me what the Vyakta is." The Lord replied unto him thus : "The Vyakta is verily the world, made up of the animate and the inanimate orders of creation. What is developed distinctly, that is of the distinct characteristic of the Vyakta." (1)

DHYANA-YAJNA, THE MEANS TO BE ADOPTED FOR

THE CREATION OF THE WORLD

(After listening to the words of the Lord), he, . (the Parame-sthin), made reply thus : " I lack the re- quisite power for the creation of the world. Pray do thou enlighten me as to the plan to be adopted by me

3 THE VAISNAVOPANIȘAD-S

therefor." The Purusa, (the Lord Visnu), said unto him: "Do thou listen, O Praja-pati! to the great plan to be adopted for the creation (of the world), by knowing which, thou wilt know all, command the re- quisite power in all respects and do all things : Medi- tating on thine own Atman as the oblation to be offered unto me, (the Paramatman), the fire (which burns up the huge cotton-wool-mountain of the delu- sion relating to the existence of things apart from the Atman), with the self-same Anustubha-rc, (" The fierce, valiant, Maha-visnu, blazing and facing all directions, Nr-simha, the formidable and auspicious dealer of death unto death, him I make salutation unto"), this alone is the Dhyana-yajña, (worship through meditation, with the profound conviction of the form, " I am the peerless Paramatman, Nr-simha, non-differentiated from the Brahman) ". (2)

THE GREAT INFLUENCE OF DHYANA-YAJÑA

This (close investigation into the nature of the innermost Atman) is verily the mighty Upanișad, (Brahma-vidya of a high order), which is verily a pro- found secret worthy of being kept even from the gods. The import of this (Dhyana-yajfia) is not verily re- vealed by the Saman, or the Re, or the Yajus. He, who knows this (import), reaches me alone, having attained (the gratification of) all his desires and having conquered all the worlds. He, who knows thus, does not incarnate once again."-Thus. (3)

THE A-VYAKTOPANISAD 9

KHANDA IV

THE ATTAINMENT BY THE PARAME-STHIN OF OMNI-

SCIENCE AND THE LIKE THROUGH DHYANA-YAJKA

(Casting off his doubt relating to the destruction of his own Atman, that bloomed forth of yore seated on the navel-lotus of Visnu, should the same be offered as an oblation to the sacrificial fire of the Para-brah- man), Praja-pati, (the creator), conceiving his Ātman as the more desirable offering for the Dhyana-yajna, performed it (with great fortitude, mentally), by making use of the same Re, (the Anustubh of eleven words, in praise of Nr-simha); meditating on his own Stman as the oblation, he offered the same deliberately along with the Pranava, unto the fire of the Paramatman,, (and followed it up with a close investigation into the real nature of the innermost Atman that is identical with the Brahman). (Thereupon), he came to know all things, had command of the requisite power relating to all matters touching the creation of the world and created all things. (1)

THE ATTAINMENT OF OMNISCIENCE AND THE LIKE

QUALITIES BY ANY OTHER PERSON, THROUGH

DHYANA-YAJÑA

He, who knows thus, who practises this Dhyana- yajiia, he becohies (likewise) omniscient, acquires end- · less power, and becomes the doer of all actions and

10 THE VAISNAVOPANISAD-S

austerities enjoined on him. Even as Brahman (the creator) did, even so, he attains (the state of) the transcendent Brahman, after conquering all the worlds. (2)

KHANDA V

CREATION OF THE THREE WORLDS AND THE LIKE

Then, (after attaining the fruit of the worship through meditation, performed by him in accordance with the instructions of the Lord), Praja-pati, (the creator), being desirous of creating the worlds, out of thirty of the (thirty-two) syllables of the self-same Vidya, (the Anustubh in praise of Nr-simha), created the three worlds. Then, he propped them up with the remaining two syllables, by placing one on either side. With the thirty-two syllables of the self-same Re, he created the radiant gods. Through all (the gods) alone (in their collective aspect), the celebrated Indra came to be. Hence Indra became greater than all the other .gods. He, who knows thus, becomes greater than the commonalty, (by becoming their leader). (1)

CREATION OF THE VASU-S, THE RUDRA-S, AND

THE ADITYA-S

Out of the eleven words of that Anustubh, he created the eleven Rudra-s. Out of the eleven words of that (Mantra), he created eleven of the Aditya-s.

THE A-VYAKTOPANIŞAD 11

Through all of them alone (in their collective aspect) the reputed Visnu came to be. Hence that Vişņu came to be greater than all the gods. He, who knows thus, becomes greater than the commonalty. He then created the eight Vasu-s, (one) out of each set of four .syllables (of the Mantra). (2)

CREATION OF THE FOUR VARŅA-S

He created the Brähmana, out of the first twelve syllables (of the Mantra) ; and the Vais'ya and the Kșattriya (classes), out of ten and ten (of the remaining syllables). Hence the Brahmana becomes the chief (among classes by birth). He, who knows thus, be- comes, for that reason, more important (than others). He created the S'udra in silence. Hence the S'udra became deprived of the Vidya, (the knowledge of the sacred lore). (3)

CREATION OF DAY AND NIGHT

(Before the creation), there was neither this (notion of) day, nor (of) night, differentiated from each other, (for the reason that what could have been the basis of all creation, remained at the time propless and non- differentiated as the Brahman alone). [Only at the time of the creation, the propless manifested itself as the basis 'and what is based thereon]. (Then), Praja- pati created day and night, (each) out of one half of the number of syllables in the Snustubha-mantra. (4)

12 THE VAIȘNAVOPANISAD-S

CREATION OF THE METRICAL FEET OF THE VEDA-S

Thereafter, he desired with special effort, (reflect- ing on what to create out of this). (Only through such effort on his part), was the inertia that impeded the work of creation broken through. Thereafter alone did the inertia, in the matter of what to create, perish, (and not the knowledge of how to engage himself in the act of creation). (With the vanishing of the impedi- ments), Parame-sthin brought into existence the Rg~ veda, from the first metrical foot of the self-same (Anustubh)-rc, the Yajur-veda from the second foot,. the Sama-veda from the third foot, and the Atharva- veda from the fourth, (for the well-being in this life and supreme felicity in the life hereafter, of the multitudes. of beings created by him). What was created by him with quarters of eight syllables each became the Gayat- trl. What was created by him, with quarters'of eleven syllables each, became the Tristubh. What was created by him, with four syllables in each quarter, became the Jagati. What was created by him, with thirty-twa syllables (in all the four quarters together), became the Anustubh. (What became the reputed Anustubh), that (metre) comprises all the Vedic metres. He who knows. this (metre), (as composed of all the Vedic metres) thus,, (is alone the real knower). The entire phenomenal world has been brought into existence only out of the Anustubh-(rc) and is firmly established in the Anu- stubh-rc. He, who knows thus, also stands firmly es- tablished (therein). (5)

THE A-VYAKTOPANIŞAD 13

KHANDA VI

CREATION OF THE FEMALE AND THE MALE

(CONSTITUTING THE COUPLE)

Thereupon, as no creatures were borne into exist- ence, (capable of functioning in the phenomenal world), seriously absorbed in thought of the form, " How, then, shall I create these creatures ? "-Praja-pati began to chant the self-same (Anustubh)-rc, beginning with " The fierce," and so on, whereupon, after the first quarter (had been chanted), the fierce (Lord), (Nr-simha), manifested himself (as the fruit of the practice of the Vidya), in the form of a Pinakin, (archer), of a dark colour at the back, (with the characteristic mark of a female) and of a red colour in front, (indica- tive of the male), assuming the form of a hermophrodite, (half male and half female), and dividing that form (in twain), he distributed his female form among females and his male form among males. He then (entered and) influenced them all from both the direc- tions, (both from within and from without, as the Antar-yamin and the Sutratman). Thencefoward were creatures brought into being. He, who knows thus, he will also become possessed of three eyes, (like the Lord Nr-simha), (the third eye in his case being the eye of knowledge of the Brahman) and chanting the self-same Anustubh-rc, (for the purpose of investigating into the real nature of his Atman), with bands of matted hair tied into a knot and pointing upwards, will take delight

14 THE VAISNAVOPANISAD-S

in enjoying within himself the innermost radiance of his Atman, (after renouncing all things mundane). (1)

THE STORY OF INDRA

Once upon a time, there was Indra, the lord of the gods. On one occasion, unto him, (Indra), who had sought shelter under him, Praja-pati said thus : " Go and become the lord of the Deva-s." (In obedience to Praja-pati's command) he went (to the Deva-s). The Deva-s (rejected him by) accosting him thus: " Art thou our Sovereign-lord ? Whence is thy suzerainty ? " Thereupon, he approached Praja-pati and reported unto him thus : " O Lord ! the Deva-s question me as to whence is my suzerainty." Thereupon, Praja-pati, after anointing that Indra, by sprinkling out of three pots filled with nectar, consecrated by the chanting of the Anustubh-rc, provided him with the protection of the Su-dars'ana, (the discus of Visnu), to the right and the Pafica-janya, (the conch of Visnu), to the left. Thus was he well protected on both sides as well. Again, (Praja-pati) after inscribing the Anustubh-mantra on a plate of gold having the lustre of the Sun, fastened it round this (Indra's) neck. Thereupon (Indra) be- came difficult to be looked at, (because of his dazzling splendour). (Praja-pati) then imparted unto him, (Indra), the Anustubh-vidya. Thereafter the Deva-s acknowledged the suzerainty of Indra, (who sparkled with celestial lustre). He then became the king of Heaven. He, who knows thus, becomes the king of

THE A-VYAKTOPANIŞAD 15

Heaven. (On being crowned the king of Heaven) Indra thought thus : "How shall I conquer the earth as well ? " He then sought the aid of Praja-pati. Praja-pati then bestowed on (Indra), in response to his request, the Bhadrasana, (auspicious throne) of the form of a tortoise, adorned at the eight corners with Indra and other guardians of the principal and the intermediate quarters, the eight elephants and the eight serpents, keeping guard over the cardinal points. Thereupon, he, (Indra), conquered the earth (as well). Thencefor- ward he became the overlord of the two worlds. He, who knows thus, becomes the overlord of the two worlds. He conquers the earth. (2)

MEANS OF FIRMLY ESTABLISHING ONE'S

SELF IN THE PARAMĀTMAN

He who considers the Paramatman (not differ- entiated from the innermost Atman) as not firmly established (in his supreme seat), but as scattered (among and as having attained the differentiated state of the Jiva-s), due to (the hostile influence of) the enemies (of the Atman, viz., the outer and the inner senses, that create the erroneous impression that the body and the phenomenal world are really the Atman and what pertain thereto), that seeker should take his firm stand by the Paramatman (manifesting himself in all his glory) in his own seat, (by assuming the non-dual attitude, " I am the Brahman non-differen- tiated from the innermost Atman)." He, who verily

16 THE VAISNAVOPANISAD-S

knows thus, being firmly established in his own Atman and by no means distracted, overcomes (the hostile influence of) his enemies, (the inner and the outer senses), he who knows thus. (3)

KHANDA VII

FRUIT OF THE STUDY OF THIS VIDYA

He who studies this lore, studies all the Veda-s. He performs all the various kinds of sacrifices, by going through all the requisite observances prescribed there- for. He takes his ablutions in all the (three and a half crores of) sacred waters. He is rid of all kinds of sins, great and small. He shall attain the exquisite radiance of the Brahman. He sanctifies his ancestors, from Brahman, (the creator), downwards, as well as the progeny springing from his race, through the course of Kalpa-s, (eons), as long as they last. Epilepsy and other incurable diseases would not afflict him. Sinners, as well as the Yaksa-s, the manes of departed ances- tors and evil spirits, should they only touch him, see him or hear him, will attain the worlds attainable by the righteous. At the mere thought of his, all the ends and aims in life will be successfully achieved (by him). Every one will think of him, as he would, of his own father. Even kings will carry out his mandates. One should not make obeisance unto an elder, who is not his Acarya, on seeing him, nor should he resort to any person, other than the Acarya. (By

THE A-VYAKTOPANIŞAD 17

acting according to these precepts), he would verily become a Jivan-mukta. After the demise of his body, he would attain the abode on the other side of the darkness (of ignorance). Where the Viraj, the Lord Nr-simha, manifests himself, there will be worship. Sages intent on the meditation on the real form of that (Nr-simha, the Paramātman), will seek repose in the Paramatman, the self-same (Nr-simha), (at the final dissolution of the world), at the end of the Kalpa. Nor will they be born again: (1)

RULE RELATING TO THE IMPARTING

OF THE VIDYA

One should not impart this Vidya unto one who is insincere, nor to one possessed of prejudice, nor to one who has not studied the Veda-s, nor to one who is not a devotee of Visnu, nor to one who is untruthful, nor to one devoid of austerities, nor to one who is not possessed of self-control, nor to one who has not attained tranquillity of mind, nor to one who has not been initiated by his Guru, nor to one who is not prone to follow in the wake of the Dharma, (right course of conduct prescribed for his class and stage in life), nor to one who is given to violence, nor to one who is not inclined to tread on the path leading to the realization of the Brahman-Thus the Upanişad. (2)

2

THE KALI-SAMTĀRANOPANIȘAD

[This Upanisad, which is the One hundred and third among the 108 Upanisad-s and forms part of the Krsna-yajur-veda, deals, with the potency of the mut- tering of the Lord's name, in the riddance of the delu- sion relating to the existence of things apart from the Brahman and with the attainment of the state of the Brahman, by breaking through the veil of the Jiva.]

CROSSING OVER (THE EVIL EFECTS OF) KALI,

THROUGH THE REMEMBRANCE OF THE

NAME OF THE LORD ALONE

At the end of the Dvapara-(yuga), Nārada ap- proached Brahman, (the creator), and (asked him) thus : Wandering as I do over the face of the earth, how may I, O Lord ! cross over (by overcoming the evil effects of) the Kali-age ? " The reputed lord Brahman then made reply thus : " Well have I been questioned thus (by thee). Do thou listen to that profound secret, (whose import) is endorsed by all the Veda-s and which is worthy of being preserved (from being profaned by the uninitiated), through the aid of which thou wilt pass (unscathed) through the course of worldly existence in

THE KALI-SAMTĀRAŅOPANIȘAD 19

the Kali-age. Through the mere utterance of the name of the foremost Purusa, the Lord Narāyana, one is shaken off (the evil effects of) the Kali-age. This then is the secret. (1)

THE SIXTEEN NAMES THAT DESTROY THE

VEIL OF THE PARA-BRAHMAN

Narada further questioned (Brahman) thus: " What is that name O Lord ? " The reputed Hiranya-garbha replied thus: " Hare, Rama, Hare, Rama, Rama, Rama, Hare, Hare,-Hare, Krsna, Hare, Krsna, Krsna, Krsņa, Hare, Hare." (O Hari, O Rama, O Hari, O Rāma, O Rama, O Rama, O Hari, O Hari,-O Hari, O Krsna, O Hari, O Krsna, O Krsna, O Krsna, O Hari, O Hari,)-This (collection) of sixteen names is destructive of the baneful influences of Kali, (even if muttered once). [That, which takes away ignorance and its concomitants, based on the belief in the exist- ence of things apart from the Brahman and culminates in the remaining as the Brahman alone, is what is known as Hari. That, which eradicates the misery incidental to the influence of Kali, through the remembrance of its name even once, is what is known as Krsna. That, which manifests itself as the peerless Brahman and is adored as such, is what is known as Rama.] Beyond this there is no other better means to be found in all the Veda-s. (This collection of sixteen names) is des- tructive of the veil of the Jiva, which is invested with the sixteen Kala-s, (beginning with the Prana and ending

20 THE VAIȘNAVOPANISAD-S

with Naman). When the veil of the Jlva is broken through, (with the muttering of the names of the Lord), then the transcendent Brahman manifests itself (in all its glory), even as the radiant region of the solar disc shines forth brilliantly with the vanishing of the clouds. (2)

THE POTENCY OF THE MUTTERING OF

THE LORD'S NAME

Again Narada asked (Brahman) thus : " O Lord ! What rule is to be adopted in this matter ? " (Brahman) replied unto him thus : " There is no rule to be followed in this matter. A Brähmana, (muttering the name of the lord) always, whether in a clean or an unclean state, attains the four kinds of liberation, viz., Sa-lokya, identity of abode, Samipya, proximtiy, Sa-rupya, identity of form and Sa-yujya, complete incorporation (with the Brahman), (as this Vidya of sixteen names has the sanction of the Veda-s). When one mutters this (Vidya) of sixteen names, three and a half crores of times, then he overcomes (the sinful consequences of) murdering a Brahmana, overcomes (the sinful con- sequences of) suffering the domestic sacred fire to be- come extinct, becomes purified from the sin of pilfering gold, becomes purged of the sin of having had sexual intercourse with a woman of a low caste, becomes purged of the sin of proving false to his departed an- cestors, to celestial beings and to his fellow men, and forthwith gets purified from the sin of having

THE KALI-SAMTĀRAŅOPANIȘAD 21

transgressed all rules of conduct (laid down in Sastra-s, relating to his every-day life). He is at once liberated (from all delusions relating to the phenomenal world), (and becomes the Brahman alone). (3)

THE KRSNOPANISAD

[This Upanisad, which is the Ninety-sixth among the 108 Upanisad-s and forms part of the Atharva-veda,. gives a description of the all-embracing character of the Paramatman and seeks to throw light on the esoteric significance of the several incidents connected with the incarnation of Krsna.]

KHAŅŅA I

THE PLIGHTED WORD OF S'RI RAMA-CANDRA

RELATING TO HIS INCARNATING AS KRSŅA

On seeing S'ri Rama-candra of the character of the noumenal existence, absolute sentience, and un- surpassed bliss, (he being the incarnation of) Sri Maha-visnu, with all his limbs of matchless beauty, the sages that dwelt in the forest, were filled with great marvel. They spoke unto him thus : " How irreproach- ably perfect (is thine form), (O Lord ! No other form but that of the peerless Brahman can stand a compari- son with thine). All the Avatara-s of thine, (we verily deem as glorious, as leading ignorant folk like us unto the attainment of the glorious state of the Brahman). (Even the gods, from Brahman downwards), hold in

THE KRSNOPANISAD 23

high esteem (thy Avatara-s, commencing from the Matsya). We shall presently embrace thee, (that art the prop of the phenomenal world, both in its individual and collective aspects and that remainest as the sole residuum, after the negation of the false perceptions of the body and the like as the Atman, due to ignorance and its concomitants)." (Thereupon Rama-candra said unto them : " Even if you should assume the form of females through your power of Yoga, I cannot gratify your desire during this incarnation of mine, because of my vow of being wedded to a single wife). In another cycle of the world's life, when I incarnate as Krsna, do you embrace me as cow-herdesses." Listening to the words of the Lord and being filled with joy, they said : " O Lord ! when thou incarnatest as Krsna, there will be other incarnations, (forming thy Arps'a-s, subdivi- sions, such as Bala-bhadra and other) cowherds, (assum- ing the form of males) ; then do thou make us incarnate as females (not possessed of control over ourselves). (At that time, in order that thy body might ever come into contact with ours, O Lord !) a body well adapted (for Rasa-krida, sportive dances with cow-herdesses) should be assumed mutually (by thee, the omnipotent Is'vara and also) by us, so that the bodies of all of us, (that are intent on attaining thy real state), might frequently touch thine : Let us assume suitable incarna- tions." On hearing these words of Rudra and other gods (and celestial sages), the Lord himself replied thus : " I shall verily embrace you all. I shall readily accede to your request." (1-2)

24 THE VAISNAVOPANISAD-S

DESCRIPTION OF THE LORD AS THE PARAMATMAN

IMMANENT IN ALL

(On hearing the sweet words of Rama-candra, well-known for keeping his plighted word), those gods (and sages), all alike were overfilled with joy (and said): " Now are we verily blessed." (For keeping the pro- mise, thus made to the multitudes of gods and sages, Rama, after withdrawing himself from that incarnation, assumed the incarnation of Krsna, along with all his limbs, veil, retinue and power). The unsurpassed bliss, (derived from the realization of the real form of the Paramatman), became Nanda, (the foster-father of Krsna, who was filled with endless delight in having attained the Paramatman, S'ri Krsna, as his foster-son). (The exquisite Brahma-vidya), wherein abides the libera- tion (from the delusion of worldly existence, through the bestowal of the knowledge of the Brahman on its votaries) became Yas'o-da, (Nanda's wife, the bestower of fame, distinction and knowledge unto her devotees). The reputed Maya is said to be of a three-fold charac- ter : arising out of the preponderance of rhythm, mobility and inertia. The rhythmic variety is said to be vested in the devoted Rudra, the mobile variety in Brahman (engrossed in the work of creation), and the inert variety in the Daitya-faction (possessed of demoniacal proclivities). Thus is Maya said to be of a three-fold character. The Maya of Visnu, (that) originally manifested herself, (to all appearance, as) the daughter (of Nanda), is unconquerable by the muttering

THE KRSNOPANISAD 25

of Mantra-s, (or any other means, such as Karma-yoga, save through the knowledge of the Brahman). The daughter of Brahman, (the Brahma-pranava), (bursting out of his vocal organ as the Turlyom-kara), whose glories are sung by the Veda-s, that Pranava became Devaki, (the radiant resonance). The Nigama (of the Veda-s) alone became Vasu-deva, (the father of Krsņa), establishing as it does, through the import of the Veda-s, the identity between Krsna and Rama (connoted by the terms " That " and " Thou " of the sacred text " That thou art"). Him, who is ever engaged in diverting himself in the company of the cow-herds, cow-herdesses and the gods in the forest of Brnda-vana, that reputed one alone, (the Veda-s, Brahman, Rudra and other gods, and Sanaka and other sages) praise for ever as the Paramatman incarnate on earth. The Rc-s, (hymns of the Veda-s) alone became the cow-herdesses and the herds of cows. The lotus-seated Brahman formed the staff of the Lord (used for directing the herds of cows), the Lord Rudra became the bamboo- flute, and Indra became the bugle-horn. The sin, (that is destroyed by the remembrance of the Lord's name), took shape as the Asura (of that name, viz., Aghasura). Go-kula became the forest-Vaikuņtha, where- in the sages assumed the shape of reputed trees. Greed, anger and other wicked qualities took the form of Daitya-s, (haunting the forest and vanishing at the sight of the Lord), and the Kali-age, (wherein they flourish), ceased to be there. (In that forest-Vaikuntha), he that has assumed the form of a cow-herd, (the Lord

26 THE VAIȘNAVOPANIȘAD-S

Krsna) is verily Hari, that has assumed an illusory form. The jugglery of the Lord is verily inscrutable. The phenomenal world has indeed been tricked into not knowing his real nature, by the deception practised by this juggler. That (power of trickery of his, which is capable of achieving the unachievable and which is. unintelligible to all but the sages initiated into its. mystery) is incapable of being comprehended even by the gods (with no exception). The Moon should have assumed the form of fortitude in excelsis, (to have shone- over those resorts for the diversion of the Lord). How can the phenomenal world be an illusion to him, by whom Rudra was turned into a bamboo-flute (for the diversion of his jovial comrades) ? The intelligence of the gods, wherein lay their real strength, that very intelli- gence of theirs was taken away in a trice by this (Krsna). The serpent, Adi-s'esa, assumed the form of Bala-rama and the eternal Brahman became Krsna. Similarly, the sixteen thousand one hundred and eight damsels sporting in his company, are verily the Rc-s and the Upanisad-s,. Verily those damsels are no other than the Rc-s of the form of the Brahman. Hatred became the gladiator,. Canura, while spite became the boxer, Jaya. Rashness, became the horse, Kuvalayaplda and arrogance became the demon, Baka, while compassion became Rohini, the reputed mother (of Bala-rama) and the earth-goddess. became Satya-bhama, (the consort of Krsna). Black leprosy became Aghasura and the spirit of the Kali-age took shape as king Kamsa. Tranquillity incarnated as. Sudaman, the comrade (of Krsna). Upright conduct took.

THE KRSNOPANISAD 27

shape as A-krura and self-control assumed the form of Ud- dhava. The conch, (known as the Panca-janya), born of the ocean of milk and next of kin to Laksmi, with a blast resembling thunder, that is Visnu himself. The milk- pails broken by him in the dairies (of the cow-herde- sses) were turned into the ocean of milk. Becoming a child (in the homes of the cowherdesses), he plays in the great ocean of milk once again, as he did (in the ocean of milk adorned by the S'veta-dvipa) of yorer having incarnated for the destruction of (wicked) foesr and the protection (of the virtuous), so as to establish the sway of righteousness (once again in the world) and. show mercy to all beings. (One should know Krsna as) . the protector of righteousness, which has its being only from him. That Cakra (of the phenomenal world), which was created by the omnipotent (Brahman), the self- same (Brahma-cakra) assumes the form of the Brahman (and is verily the Brahman alone). The chief vital air that takes its rise at the time of the Lord's birth,. the same is the Camara-(fan) of the name of Dharma. Agni forms the reflection of the radiance of the Lord and Mahes'vara, (Rudra), his sword. Kas'yapa, (the progeni- tor of the gods), assumes the form of the mortar (to which the child, Krsna, was fastened by means of a rope to keep him away from mischief) and A-diti, the mother (of the gods) assumes the form of the rope. The S'afikha and the Cakra, which became his weapons, are res- pectively the Siddhi (of the form of Nir-vikalpa-samādhi) and the Bindu, (the direct perception of the Turlya), (in the Sahasrara) over the crest of all beings, (which

28 THE VAISNAVOPANISAD-S

all Yogins attain). (Though the Paramatraan stands established as one alone, yet, for the reason that he is the All-Xtman, pervading all both from within and from without), whichever celestial forms wise men speak of as his, they (the wise men) make salutation unto those celestial forms and others of that type, (in the belief that by doing so, they make salutation unto him alone), there is no doubt about it. The actual occa- sion for the killing of all the foes (of the Paramät- man), that alone takes shape as his mace. The Maya investing the Atman (of the Lord), becomes the bow known as the S'arnga. The seasons, such as Autumn and others, become the nourishing food (on which he feeds). The egg of ignorance, which is the seed of the myriads of phenomenal worlds, is held by the lord in his hand, as if in sport, (he being the Virad-'atman from whom myriads of macrocosms spring and derive sustenance). Garuda becomes the lofty banyan tree (on the Go-vardhana-hill in Brnda- vana). Sage Narada becomes Su-daman, (Krsna'sschool- mate). True devotion to the lord incarnated as Brnda, (the Gopi of the name of Radha), (who ever abides with the Lord). His power of action manifests itself assuming the form of a clear insight into the real nature of all creatures (constituting the phenomenal world, which are verily apart from the Paramatman). This phenomenal world is neither differentiated from the Lord, (that has incarnated for its regeneration), nor is it non-differentiated from him, (for the reason that it exists only in him and derives its sustenance from

THE KRSNOPANIȘAD 29

him). Nor is the peerless, all-immanent Lord, (Nāra- yaņa, the Paramatman), capable of being differentiated from these creatures of his, (as their very existence and sustenance would be problematical apart from him). (Simultaneously with the incaration of the Paramāt- man in the world), the entire Vaikuntha, (which, in the view) of the denizens of Svarga, (heaven), (is no other than the seat of the transcendent Brahman of the name of Visnu) has manifested itself on earth. (3-26)

KHAŅŅA II

Once upon a time, there was a Jiva of the name of Samkarsana, (the first born son of Visnu), that was a S'esa, (a remnant or part) of Vasu-deva, (the S'esin, that formed the whole, of which Samkarsana was but a part). He, (Samkarșaņa), desired thus : " Let me beget offspring." From him there came to be (the off- spring) of the name of Pra-dyumna, (the pre-eminently mighty-one, the god of love). From him was born A-niruddha, (the unrestrained one) of the name of Aham- kara, (individuality), (known also as) Hiraņya-garbha, (born of the golden egg). From him sprang forth the Praja=pati-s, (Lords of created beings), Marici, (Atri, Angiras, Pulastya, Pulaha, Kratu, Pra-cetas, known also as Daksa, Vasistha, Bhrgu and Narada), and the airs, Sthanu, Daksa, Kardama, Priya-vrata and Uttana- pada. From them likewise all beings were born. Hence, out of the S'esa, (remnant part), alone have all beings descended. In him alone do they meet with

30 THE VAISNAVOPANISAD-S

dissolution. He alone, born in various ways, sustains all beings. He alone, as the descendant of Kadru, carried on investigations into the sciences of Grammar, Astronomy and others, was resorted to by various ·seekers after liberation, bore the brunt of all the worļds on his single head, like Siddhärtha, (the great lord S'iva, who bore the foaming torrent of the Ganges in his Jața), was besought by all the sages, concealed from view the thousand summits of Meru with his heads, and set at naught the conceit of the Great Vayu, the god of air. The self-same Lord, (the S'esa, the part) by gaining the favour of the Lord, (the S'esin, the Para- brahman), was born in the same manner, through the grace of the Brahman, with his real form, Yuga after Yuga, (cycle after cycle of the world's age). He alone became the Sau-mitri, (Laksmaņa, the son of Su-mitra) in the Iksvaku-line (of kings). After becoming an ex- pert in the science of archery and the science of hurl- ing the javelin, he slew all the demons and (thereby) firmly established the traditional Dharma that should prevail among the four Varna-s (classes by birth) once again. The self-same Lord, became, at the conjunc- tion of the (Dvapara-and Kah)-Yuga-s, (Bala-rama), the son of Vasu-deva and Rohini, with a form resembling the transparent autumnal cloud, who, having mastered the science of weapons, such as the mace and the like, and imbued with the spirit of vanquishing many a Ksattriya king in battle, brought down the unbearable burden of the terrestrial world. The same Lord, having been .born of a Brahmana family, in the fourth (Kali)-Yuga

THE KRSNOPANIȘAD 31

also, with the object of reclaiming all the Upanisad-s, enlarging the field of all the sciences of human conduct and regenerating all the people, preached the rules of conduct that should be adopted by the true devotees of Vişnu and put down all the heretics. The self-same Lord pervades the interior of the Universe. He is again of ah all-embracing character. He alone is worthy of being meditated upon by seekers after liberation. He alone is the bestower of liberation. By remembering him, one is released from all his sins. By repeatedly muttering his name, one attains identity with Visnu. Whoever studies this (Upanisad) by day, destroys all sins committed by him at night. Whoever studies (it) by night, destroys all the sins committed by him during the day. This is verily the secret (underly- ing) all the Veda-s. This again is the secret (underly- ing) all the Upanisad-s. He who studies this, attains the fruit of all the sacrifices, attains mental tranquillity, attains purity of mind, attains the fruit of bathing in all the (three and a half crores of) sacred waters. He who knows thus, is liberated from the bondage of the body .- Thus the Upanisad. (1) [This second Khanda is found only in two of the Manuscripts.]

THE GARUDOPANIȘAD

[This Upanisad, which is the One hundred and second among the 108 Upanisad-s and forms part of the Atharva-veda, explains the Garuda-vidya, that is potent enough to serve as an antidote against all kinds of poisons that are deadly in their effects, so as to cause extinction of life from the body, which alone is the means of attaining the state of the nondifferentiated Brahman, and winds up with a glorification of the Garuda of the form of the knowledge of the peerless Brahman, which alone is competent, from the point of view of the truth, to serve as an antidote against the poison of glorifying the An-atman.]

THE TRADITION RELATING TO THE GARUDA-VIDYA

OM! I shall presently relate (unto thee) the Garuda-brahma-vidya, which Vidya, Brahman, (the creator), related unto Narada; Narada (in his turn) imparted it unto Brhat-sena, Brhat-sena unto Indra, Indra unto Bharadvaja and Bharadvaja unto his disciples, the Jlvat-kama-s, (all of whom desired to make a profitable use of their life-time, by acquiring the real knowledge of the nondifferentiated Brahman,

THE GARUDOPANIȘAD 33.

as, with the vanishing of their bodies, their intellect will be of little avail to them and with the loss of their intellect, gnosis could by no means be attained by them, and also in keeping with the Vedic adage, " One attains the transcendent Brahman, while yet entirely immersed in the S'abda-brahman ", they were aware that the knowledge of the lore relating to the A-para- brahman is a stepping stone to the attainment of the transcendent Brahman). (1)

THE SEER AND OTHER PARTICULARS RELATING TO THE GĀRUDA-VIDYĀ

. Of this S'ri-maha-garuda-brahma-vidya, (the illus- trious lore of the A-para-brahman, known as the great Garuda), Brahman, (the creator), is the seer. Gayat-tri is the Chandas, (metrical form). The illustrious great Lord Garuda is the presiding deity. In the absorption in prayer, for the propitiation of the illustrious great Garuda, for my effective protection from (the deadly effects of) all poisons, is the application (of the Vidya). " Om ! Salutation unto the Lord, Salutation unto the thumbs ! Unto the illustrious great Garuda, unto the fore-fingers, Svaha! Unto the king of birds, unto the middle fingers, Vasat! Unto the illustrious favourite of the Lord Visnu, unto the nameless (ring-) fingers, Hum! Unto him, who is adored by the three worlds, unto the little fingers, Vausat! Unto him of the form of the ferocious, fearful, diluvian fire, unto the palm and the back of the hands, Phat! " Similarly (the placing of) the Nyasa-s 3

34 THE VAISNAVOPANISAD-S

over the heart and other Anga-s (should be performed). " Bhur-bhuvah-suvar Oip ! " Thus is the Dig-bandha, (enclosing within boundaries). Dhyana, (prayer): (One should meditate on) Garuda, the favourite of Hari, with his right foot in the Svastika-posture, (cross- wise) and his left foot bent, with his fore-arms clasped in the attitude of prayer, An-anta, (the serpent), forming his left wristlet, Väsuki forming the sacrificial thread, and Taksaka, his hip-string. His garland is said to be Kärkotaka. On his right ear is the Padma and on his left the Maha-padma. In the region of his crest is the S'ankha and between the shoulders is the Gulika. Him, who has the Paundra-kalika and the Nagaka, (the white and the dark serpents), playing the role of Camara-s, (fan-like deer-tails), and is served by the Ela-putraka, Naga and others, who is filled with exhi- laration, who has eyes of a tawny colour and mighty wings with gold-like lustre, who has long arms and capacious shoulders and is decked with snakes as ornaments, who is of a golden complexion up to the knee, of a snow-white colour up to the hips, of the colour of vermillion up to the neck and with a face resembling a hundred Moons, whose beak and mouth are of a dark-blue colour, who is decked with big and beautiful ear-rings, whose face is frightful with tusks, and crest mdiant with a crown, him whose limbs are of the colour of vermillion and whose face is bright-white like the Kunda-flower and the Moon, one should meditate on (this) Garuda bejewelled with snakes, three times a day, (at day-break, at noon, and in the evening-twilight),

THE GARUDOPANIȘAD 35

in this manner: " Salutation unto thee, O vehicle of Vișnu ! Do thou always conduce to my well-being." (When propitiated thus), he, (the lord Garuda), would at once cause (the deadly effects) of poison to be de- stroyed, (alike of the snake and other venomous crea- tures, as well as of the belief in the existence of things apart from the Brahman), even as fire would destroy a heap of cotton-wool. (2-5)

GARUDA-MALA-MANTRA AND OTHER MANTRA-S

Om ! Im ! Om ! Salutation unto the Lord, the illus- trious great Garuda, the king of birds, the chief favourite of Visnu, the adored of the three worlds, who is of the ferocious and fearful form of the diluvian fire, possessed of adamantine talons, adamantine beak, adamantine teeth, adamantine tusks and adamantine tail, and a body protected by adamantine wings, Oip ! lm! Hail, Hail! O Illustrious great Garuda, match- less and unrivalled ! Do thou enter, do thou enter into this. Do thou counter-act the poison (of evil designs) of the wicked, do thou taint (the taint of the tainted). Do thou destroy, do thou destroy the poison of the poisoned. Do thou tear through, do thou tear through the poison of venomous creatures. Do thou eradicate, do thou eradicate all (latent) poison. Do thou destroy, do thou destroy all (kinds of) poison. Kill! Kill! Burn ! Burn! Cook! Cook! Turn to ashes! Turn to ashes ! Hum! Phat! Svaha! O Illustrious great Garuda,

36 THE VAISNAVOPANISAD-S

that resemblest the region of the Moon in complexion, that hast in thy fist the solar region, and whose limbs bear the marks of the terrestrial region, remove the poison, remove the poison ! Hum ! Phat! Svaha ! Om I cast away, Svaha ! Om ! Im ! He moves ! He, who is to fulfil that task, who is to fulfil my task, who is of the form of the poison of poisons, who defiles posions, who dries up poisons, who destroys poisons, and who removes poisons. The poison is killed. The poison is des- troyed. The latent poison has been absorbed. The poison is completely eradicated. The poison has been killed by thee, that art the Brahman, has been killed with Indra's thunderbolt. Svaha! Om! Salutation unto the Lord, the Illustrious great Garuda, the vehicle of Vispu, the adored of the three worlds, of the adamantine talons and the adamantine beak, with hi& body beautified with admantine wings. Hail! Hail! O Illustrious great Garuda ! Do thou counter-act, do thou counter-act the poison. Do thou seize, do thou seize. with all thy fury. Hum ! Phat! Svaha! O Garut-mat I (the eradicatpr of all poison), thou art of beautiful wings. The Tri-vrt, (the three-fold hymn of praise, used in the sacrifice of that name), is the head of thine, (the Viracl=atman). The Gayat-tra-(saman) alone becomes, thine eyes. The middle of thy body is (made up of) the remaining thousands of Stoma-s. The Varna -. deva-saman is thy body. The Brhad- and the Rathan- tara- saman-s form thy two wings. The Yajna-yajniya- (saman) forms thy tail, and (various other) Chandas-s. form thy limbs as well as thy resting places. The

THE GARUDOPANISAD 37

Yajus (and the Rc)-hymns form thy talons, (while the Stharvana-veda forms the other limbs not mentioned above). Thou art possessed of mighty wings, O Garut- mat! (Hence) do thou soar heaven-ward and (through the Viraj, the Sutra and the Is'vara) traverse through the Suvar (and the thirteen other worlds). Om! Im ! (Brahman) expounded the Brahma-vidya of yore on the New-moon day. He moves. He moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons, who removes poisons. The poison is killed, the poison is destroyed, the poison is completely eradicated. The poison has been killed by thee, that art the Brahman, has been killed with Indra's thunderbolt Svaha! That, "Stryam", (is the seed-syllable of the taker of poisons). Shouldst thou be An-antaka's messenger, or shouldst thou be An-antaka himself, he moves, he that is to fulfil that task, that is to fulfil my task, that destroys poisons, that defiles poisons ; the poison is killed ; the poison is destroyed ; the poison has been killed with Indra's thounderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be Vasuki's messenger or Vasuki himself, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons; the poison is killed; the poison is destroyed; the poison has been killed with Indra's thunderbolt; the .poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be Taksaka's messenger or Taksaka himself, he moves, he moves, he, who is to fulfil that

38 THE VAISNAVOPANISAD-S

task, who is to fulfil my task, who destroys poisons, who defiles poisons ; the poison is killed ; the poison is destroyed; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be Karkotaka's messenger or Karkotaka himself, he moves, he moves, he, who is to fulfil that task ; who is to fulfil my task; who destroys poisons, who defiles poisons ; the poison is killed ; the poison is destroyed ; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be Padmaka's mes- senger or Padmaka himself, he moves, he moves, he, who is to fulfil that task, who is-to fulfil my task, who destroys poisons, who defiles poisons; the poison is killed; the poison is destroyed; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be Maha-padmaka's messenger or Maha- padmaka himself, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task; who des- troys poisons ; who defiles poisons : the poison is killed; the poison is destroyed; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou be S'ankha's messenger or S'ankha him- self, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons ; the poison is killed; the poison is destroyed; the poison has been killed with Indra's thounderbolt; the

THE GARUDOPANIȘAD 39

poison has been killed by thee, the Brahman, with Indra's thunderbolt. Shouldst thou be Gulika's mes- senger or Gulika himself, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons ; who defiles poisons ; the poison is killed ; the poison is destroyed ; the poison has been killed with Indra's thounderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha, Shouldst thou be Pauridra-kaHka's messenger or Paund- ra-kalika himself, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons ; the poison is killed ; the poison is destroyed ; the poison has been killed with Indra's thun- derbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Shouldst thou l?e Na- gaka's messenger or Nagaka himself, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons; the poison is killed ; the poison is destroyed; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Should it, (the poison), be of spiders and centipedes, should it be of scorpions, should it be of horses, should it be of inanimate or of animate beings, he moves, he moves, he, who is to fulfil that task, who is to fulfil my task, who destroys poisons, who defiles poisons ; the poison is killed ; the poison is destroyed ; the poison has been killed with Indra's thunderbolt; the poison has been killed by thee, the Brahman, with Indra's thunderbolt. Svaha. Out of the poisons

40 THE VAIȘNAVOPANISAD-S

produced in poisonous mouths, poisonous fangs, poison- ous tusks, poisonous limbs, and poisonous tails of the great celestial serpents, such as An-antaka, Vasuki, Tak- şaka, Kārkoțaka, Padmaka, Mahā-padmaka, S'ankhaka, Gulika, Paundra-kalika, Nagaka and others of the type of great serpents and the like, likewise of poisonous creatures investing the Universe, such as scorpions, .spiders, centipedes, mice, house-lizards, small lizards, and Ghranasa-s (blood-suckers), (the poisons) of beings generated in human habitations, mountain-caverns, mole-hills, or seasonal conflagrations, of insects feed- ing on grasses and leaves, and abiding in the holes of dry wood, timber and trees, of those taking their origin from roots, barks, trunks, exudations, leaves, flowers and fruits of trees, of worms, monkeys, dogs, cats, jackals, tigers, and swine, of those born of the womb, hatched out of eggs, sprouting out of seeds, and generated out of sweat, or of wounds caused by the piercing of weapons and missiles, tumours, ulcers, carbuncles and others artificially caused, of the evil effects produced by evil spirits, vampires, pumpkins, devils, ghosts, demons, Yaksa-s and phantasms of other sorts generating fear, of poisonous beaks and tusks, poisonous limbs, poisonous tails and all poisons in general. Thou art of the form of the poison of such poisons, that defilest poisons, that driest up poisons, that destroyest poisons, and removest poisons. The poison is destroyed, the poison is killed, by thee that art the Brahman, with Indra's thunderbolt. Svaha. (6-24)

THE GARUDOPANISAD 41

THE FRUIT OF THE STUDY OF THIS UPANISAD

He who recites this Brahma-vidya on a New-moon- day, or listens to its recital, him, snakes do not torment during the duration of his life. Having caused eight Brahmana-s to take (to this Vidya), he should discharge them with (blades of Darbha)-grass. Having caused one hundred Brahmana-s to take to this Vidya, he should discharge them with his eyes. Having caused a thousand Brahmana-s to take to this Vidya, he should discharge them merely with a mental resolve. They will not let loose snakes, either in water or in grass. They will lay aside their sticks. Thus said the Lord, Brahman, (the creator) .- Thus the Upanisad. (25)

THE GO-PĀLA-TAPINY-UPANISAD

[This Upanisad, which is the Fifty-fifth among the 108 Upanisad-s and forms part of the Atharva-vedar gives an exposition of the glory of the qualified Brah- man, (the Paramatman), leading to the attainment of the peerless state of the nondifferentiated Brahman, in the form of three discourses between the sages and Brahman, (the creator), between the bevy of the Go-pl-s. and Dur-vasas, and between Brahman, (the creator),, and Narayaņa, (the Paramatman).]

GO-PĀLA-PŪRVA-TĀPINÍ

UPANIȘAD I

BENEDICTORY

Salutation unto the Lord Krsna, (the Paramatman),. of the form of infinite existence, pure sentience and un- surpassed bliss, (who, by incarnating into this pheno- menal world and assuming multitudinous forms, that are apart from his own, nevertheless remains as the- Paramatman alone), who renders (his devotees) devoid of misery, (incidental to worldly existence and the

THE GO-PĀLA-TĀPINY-UPANIȘAD 43

ignorance of the real character of the Brahman, should they be only truly devoted unto him), who is knowable (in the proper perspective) only through (the knowledge of) the Vedanta (expounded in the various Upanisad-s), who is the supreme Guru, (whose instructions, imparted through the Bhagavad-glta, contribute to the eternal well-being of the world at large), and who is the sole witness (unconcernedly bearing testimony to the myriads of perceptions and nonperceptions) of the mind (of all beings). (1)

THE SUPREME GOD-HOOD OF GO-PALA-K?SNA

Om ! The sages (Nara-da and others, though they were by themselves conversant with the truth of the Brahman, yet with a view to the regeneration of the world of ignorant beings), once upon a time, asked the Brahmana, (Brahman, the creator), thus: " Who is the supreme God ? Of whom is Death afraid ? From know- ing whom, will all things become known ? Through what (cause) does this world (of beings) run its course of existence (smoothly enough) ? " (Being thus ques- tioned, the Brahmana, (Brahman, the creator), replied unto them, (through the Go-pala-mantra-raja-vidya), thus : " Krsna is verily the supreme God. Death (of the form of ignorance due to delusion relating to the existence of things apart from the Brahman) is verily afraid of Go-vinda, (who is realized aright/through the true import of the sacred texts, "That thou art", and the like, as the Paramatman alone, without a peer

44 THE VAISNAVOPANISAD-S

Through the realization of Go-pi-jana-vallabha, (the Paramatman, who is ostensibly the favourite of the bevy of Go-pi-s, the cow-herdesses of Mathura, but really manifests himself as the Paramatman, that re- mains as the residual substratum, after the dissolution of the bevy of Go-pi-s and the phenomenal world, that are but illusory and veil the real form of the Brahman), this (phenomenal world in its entirety) comes to be known (in its real character of nonexistence and is ultimately reduced, through the dawning of perfect knowledge, to the peerless state of the Brahman alone). { It is) Svaha, (Maya, that has been characterized by knowers of the Brahman as illusory and not existing at any time apart from the Brahman), (through whom) this world of beings runs its course of existence. (2, 3)

DEMONSTRATION OF THE REAL FORM OF

GO-PALA-KRSNA

(The sages) then asked (Brahman) thus : " Who is Krsna? Who is also this Go-vinda ? Who is this fa- vourite of the Go-pi-s ? And what is Svāha ? " The Brah- maņa, (Brahman, the creator), replied unto them thus : " He, who, (through his being of the character of eter- nal existence, pure sentience and unsurpassed bliss), destroys the sins (of falsehood, non-sentience and misery), (is Krsna). He who is realized through the Veda-s, which form the basis of all sacred utterances, (is Go-vinda). He, (who is omnipotent and is) the reposi- tory of all the systems of knowledge and the supreme

THE GO-PALA-TAPINY-UPANISAD 45

controller, (that is immanent in all beings), is the favourite lord of the bevy of Go-pl-s. That (Svaha, through whom alone the phenomenal world courses through its existence), is verily Maya. That, which is divisible, (the variegated substance of the Is'vara), is the transcendent Brahman alone, (when divested of the differentiation). He who meditates on, mutters (the Mantra-s relating to) and worships (the Paramat- man, Krsna, with. true devotion), verily becomes im- mortal. (4,5}

SPECIAL MEDITATION ON THE FORM OF

GO-PALA-KRSNA

They, (the sages), said unto Brahman: " What is his form ? What is the prayer to be muttered in praise of him ? What, pray, is the manner of worshipping him ? Do thou describe all this unto us, who are very eager to know all about this." Unto them replied Hairaņya, (the son of Hiranya-garbha, i.e., Vişnu) thus : " (The form he assumes is) the guise of a cow- herd, sublime like the ocean and resting under the Kalpaka tree, (ever prone to bestow their heart's desires on his devotees)". Here occur these verses (dealing with the same subject). " By meditating on him, whose eyes resemble the flawless white lotus flowers, who is of the colour of the cloud and is clad in garments that are lustrous like lighting,, who has two arms, who assumes the Cin-mudra-posture (with his right hand), who is the Is'vara adorned with the garlands of wood-flowers,

46 THE VAĮSNAVOPANISAD-S

who is surrounded on all sides by Go-pa-s, (typifying Jiva-s), Go-pi-s (typifying Maya) and cows (typifying the Veda-s, all of them seeking asylum under him), who has his favourite resort at the foot of the Kalpaka tree, who is richly adorned, who rests in the middle of a ruby- coloured lotus, who is fanned by the soft, mild and gentle zephyrs occasioned by the ripples of the Kalindi-river, (the Jumna), by meditating on this Krsna with a full heart, one is released from the bonds of worldly exis- tence."-Thus. (6-10)

MUTTERING THE GO-PALA-KRSNA-MANTRA

The prayer (of five parts), to be muttered in praise of him, (the Krsna-brahman), is again this: Water, (indicated by the mystic syllable, " K," the Ab-bija), earth, (indicated by the mystic syllable, " L ", the Prthvi-bija), (the mystic syllable, " I " , indicative of Kama, the God of love), the Moon, (indicated by the Bindu, the drop), jointed together (and forming) the Kama-bija, " Klim," along with the word " Krsnaya" .- This, (" Klim Krsnaya,"-Klim, unto Krsna), is the first part (of the Mantra). " Go-vindaya ", (unto Go-vinda) .- This is the second part. " Go-pi-jana ", (of the bevy of cowherdesses)-This is the third part. " Vallabhaya ", (unto the favourite lord)-This is the fourth part. "Svaha", (I offer oblation)-This is the fifth part. Thus (is formed the Mantra). Muttering the five parts, (the seeker becomes the Virad-atman of) the five Anga-s, (through the attainment of the form

THE GO-PALA-TAPINY-UPANISAD 47

of) heaven, earth, the Sun, the Moon and fire. Through such form is attained the Brahman, is attained the Brahman-Thus. Here (occurs) this verse (of the same import): Having obtained (the monosyllable), " Klim", at first, (then adding) the words, " unto Krsna", " unto Go-vinda ", and " unto the favourite lord of the bevy of Go-pl-s," (and adding thereafter, what is equivalent to) the great Illusion, (viz., "Svahā), he 'who mutters the Mantra (thus obtained) frequently, for him there is forthwith the attainment of the Brahman of five Anga-s, (parts, viz .. Brahman, Visnu, Rudra, Isana, and Sada=s'iva, as the ordinary fruit). (Through the application of the mind to the import of the Mantra-s, in the course of muttering them, is attained the state of the non-differentiated Brahman, as the chief fruit). There will be no other course remaining to be pursued by him. Thus. (11-13)

WORSHIP OF GO-PALA-KRSNA

Devotion unto him, (Go-pala-krsna), constitutes worship. That, again, is the intense application of the mind, completely detached from all concern with this world or the other world, (by exclusively assuming the attitude, " I am the devoted servant of the Paramatman," or " I am that Paramatman alone," in relation to the real form of the Paramatman) and becoming absorbed therein. This alone is inactivity (leading to salvation, through mental abstraction, as opposed to what is attained through religious austerities, which is not of

48 THE VAISNAVOPANISAD-S

a permanent character). Knowers of the Brahman worship Krsna in various ways, (through diverse forms of sacrifice, ranging between Soma-yajfia and Jnana- yajna). They adore the good Go-vinda, (through study, reflection, concentration and the like), in diverse ways. The favourite lord of the Go-pi-s, lifted the worlds, as the Maha-manduka, as Adi-kurma, as Ādi-s'eșa, Varaha and the like and sustains the worlds in the capacity of Vis'va, Viraj, Oțr and other forms of the tman. Under the influence of Svāha, (Maya), the self-same lord of the fertile seed caused the phenomenal world to throb with life, (at the time of the creation). Even as Vayu, (the chief vital principle), though one by itself, became five-fold, (of the character of the Prana, the Apana, and other vital airs), in every being, when it entered the world, even so, this Krsna, the Paramatman, though one and indivisible, manifests himself as (the substance) of the five terms (of the Go-pala-raja-vidya- mantra), through its sounds, for the well-being of the world-Thus. (14-16)

UPANIȘAD II

THE MODE OF WORSHIPPING GO-VINDA

(The sages) said (unto Brahman) thus: " Pray relate unto us the (mode of) worship of this Paramatman, Go-vinda, the main stay of all." (Brahman) replied unto them thus : " (Placing) the raised seat intended for him, (in the domestic place of worship, after wash- ing it well) and (drawing the figure of) an eight-petalled

THE GO-PALA-TAPINY-UPANISAD 49

gold-lotus (thereon, with fragrant sandal-paste), in the interior of it, (the lotus), (inscribe) a pair of triangles, (one over the other, with apexes pointing upwards and downwards and bases parallel to the top-line of the raised seat). (In the middle of the Sat-kona should be inscribed the Kama-bija, "Klim" and the name of the Sadhaka, what he seeks to attain and the words, " Mama Sarvābhista-siddhim Kuru, Kuru "). At the Samdhi-s or points of intersection of the six sides of the Sat-kopa should be inscribed, in order, the syl- lables, Klim, Krs, Nā, Ya, Na, Mah, in the interior. (After placing the Rama-bija, " S'rim ", in the eastern, south-western and north-western corner-angles of the Şat-kona, and the Maya-blja, " Hrlm", in the western, north-eastern and south-eastern corner-angles), and thereafter filling the interior of the six corner-triangles with the eighteen syllables of the (Go-pala)-brahma- (mantra), enriched by the .Kama-bija, (i.e., Klim, Krs, Na, Ya, Go, Vin, Da, Ya, Go, Pi, Ja, Na, Val, La, Bha, Ya, S'va, Ha), three syllables in each triangle, then dealing with the twenty-four syllables of the An-anga- gāyat-tri, (i.e., Kā, Ma, De, Vā, Ya, Vid, Ma, He, Puș, Pa, Bã, Nã, Ya, Dhl, Ma, Hi, Tan, No, 'Nan, Ga, Pra, Co, Da, Yat), in the same manner, by inscribing three syllables in each of the eight petals of the eight-petalled lotus, [and then again, distributing the forty-eight syllables of the Kama-mala-mantra, (i.e., Na, Mah, Ka, Ma, De, Va, Ya, Sar, Va, Ja, Na, Pri, Ya, Ya, Sar, Va, Ja, Na, Sam, Mo, Ha, Na, Ya, Jva, La, Jva, La, Pra, Jva, La, Pra, Jva, La, Sar, Va, Ja, Na, Sya, Hr, Da, 4

50 THE VAISNAVOPANISAD-S

Yam, Me, Va, S'am, Ku, .Ru, Sva, Ha), six syllables in each petal of the eight-petalled lotus]; then describing a circle around the eight-petalled lotus, and inscribing the letters of the Samskrt Alphabet (except 1), all of them nasalized with the Anu-svara along its circumference, finish off by drawing a quadrilateral (representing) the Bhu-grha, provided with trident-marks at the four quarters and the four corners. [Then having offered oblations over the Yantra, by streaming ghee a thousand times and wiping it off, muttering the Mantra ten thousand times, one should wear the Yantra as an amulet. By doing so, such practitioner would attain the overlordship of the three worlds and be adored even by the gods. Should the Yantra be one intended for daily worship, then the practitioner should worship at first the several parts of the Yantra, from the Mandapa, down to the Bhu-grha, in the following manner. He should worship at the four feet of the raised seat in the four cardinal directions, Dharma, (righteous conduct), Jiiana, (knowledge), Vai-ragya, (thorough detachment) and Ais'varya, (opulence) and at the four feet in the intermediate directions, the self-same (Dharma, Jana, Vai-ragaya and Ais'varya). At the pericarp as well as at the stalk of the lotus, he should worship An-anta, (the infinite Brahman). He should then worship the circular arrays of mystic syllables (in the Sat-kona, the Asta-dala-padma and the Matrka-mandala), all of them but the variants of the three components of the Pranava, in order, (from inside outwards), as rhythm, mobility and inertia. Then should he worship, in

THE GO-PALA-TAPINY-UPANISAD 51

order, in the eight petals and the pericarp of the lotus, beginning from the eastern petal, clockwise, the four Atman-s, comprising, the Atman, the Antar-atman, the Paramatman and the Jfianatman, and the five S'akti-s, the Vimalotkarsinl (resulting from the conjunction of knowledge and action), the Prahvi, the Satya, the Is'ana and the Anugraha, respectively. Then mutter- ing over the lotus the Mantra of the raised seat, thus : " Om! Salutation unto the lord, Vişnu, the Atman immanent in all beings, Vasu-deva, the basis for the identity of all Atman-s, Salutation !," glorifying the raised seat (through Arcana), invoking the lord, he should cause the marks of dignity, such as Arghya, and others, Dhupa (burning incense), Dlpa (waving of lights) and the like to be shown. Then should he perform the worship of the Avarana-s, (that invest the lord as his retinue). He should, as the first stage, perform the Anga-puja, by muttering the Mantra-s, " Klam, salutation unto the heart", " Kllip, Svaha unto the crest," " Klum, Vasat unto the tuft of hair," " Klaiipt, Hum unto the armour", " Klaum, Vausat unto the eyes " and " Klah, Phat unto the missile ". Then is the second stage of Avarana-puja, by worship- ping in the eastern, southern, western and northern petals of the eight-petalled lotus, Vasu-deva, Samkar- sana, Pra-dyumna and A-niruddha and in the south- eastern, south-western, north-western and north-eastern petals, S'anti, S'ri, Saras-vati and Rati. The third stage consists in worshipping in the eight petals, in the order mentioned above, Rukmini, Satya-bhama, Jambavatl,

52 .THE VAISNAVOPANISAD-S

Nagna-jiti, Mitra-vinda, Kalindi, Laksmana and Su-s'lla, the S'akti-s of Krsna. The fourth stage consists in worshipping in the eastern petal, by muttering, " Om ! Salutation unto Vasu-deva of the yellow colour ;" in the south-eastern petal, by muttering, " Om! Salutation unto Yas'o-da of the colour of gold ;" in the southern petal, by muttering, " Om ! Salutation unto Nara-da of the pure white colour of camphor; " in the south-western petal, "unto Radha of the pale vermillion colour;" in the western petal, " unto the lord of the colour of the conch and the Kunda-flower; " in the north-western petal, " unto Su-bhadra of the dark-blue colour of the peacock- tail; " in the northern petal, " unto the Go-pa-s, (the Jiva-s); " and in the north eastern petal, " unto the Go-pi-s (illusory in form)." The fifth stage of worship consists in worshipping as above Arjuna, Daruka, Visvak-sena, Sātyaki, Garuda, Nara-da and the moun- tains. The sixth stage consists in worshipping as above the lord as the treasure of Indra, the treasure of Nila, the treasure of Mukunda and the treasure of Makara, (commencing from the eastern petal and pro- ceeding clock-wise), the treasure of An-anta, the treasure of Kacchapa, and the treasure of Vidya, (commencing from the western petal) and ending with the treasure of Padma, the transcendent bliss of liberation, (in the north-eastern petal). The seventh stage consists in the worship, as before, of the guardians of the points of the compass, Indra, Agni, Yama, Nairrta, Varuna, Marut, Kubera and Is'a, of Brahman inter- mediate between the eastern and north-eastern petals

THE GO-PALA-TAPINY-UPANISAD 53

and of Adi-s'esa, between the western and south-western petals.' The eighth stage consists in the worship, as before, of the weapons (of these guardians of the points of the compass), Vajra and others. In this manner should the practitioner worship the Lord as invested by the eight sets of Avarana-devata-s, at the three junctions, (day-break, noon and dusk), with the sixteen tokens of paying homage, (viz., Asana, Sv-agata, Padya, Arghya, Acamaniya, Madhu-parka, Ācamana, Snana, Vasana, Abharaņa, Su-gandha, Sumanas, Dhupa, Dipa, Naivedya and Vandana), with the right manner of approach. By such worship, all is attained (by the practitioner), all is attained. Here occur the following verses : Krsna, (the peerless Paramātman), though one, brings the entire world under his magical spell, he being the Antar-yamin of all, (found in the heart and core of every being). He is worthy of all praise, who, though really one, manifests himself in various forms. Those who worship him, as seated on his raised seat (in the manner indicated above), are verily men of for- titude. For them alone is the eternal attainment (of the Brahman) possible and not for others. He is the really eternal one, while all things apart from him (such as the phenomenal world) are only (apparently) eternal. . He is the pure sentience (underlying the sentient principle) of all sentient beings, (from Brahman down to a blade of grass, that are responsive to external stimuli). (This Paramatman of pure sentience), remaining as the one, bestows the heart's desires of the many, (who approach him in all sincerity, seeking his

54 THE VAIȘISIAVOPANISAD-S

grace, whether with or without desires to be gratified). Those, who worship him seated on his raised seat are verily men of fortitude. For such alone is eternal bliss and not for others. Those practitioners, who, being 'ever devoted to this supreme seat of Visnu, (of the form .of the Yantra), worship him sincerely and not out of any sordid motives, unto them alone will (Krsna) in the guise of a Go-pa, (cow-boy), reveal with diligence and care that glorious state of his, (without demanding much by way of sacrifice on their part)., The seeker after liberation should, after giving up all lines of conduct (laid down by the S'astra-s for his guidance in worldly existence), seek as his sole asylum, that radiant lord manifesting himself as the Paramatman nondiffer- entiated from the innermost Atman, shedding his lustre over the minds of all beings, that Krsna, who, of yore (at the time of the creation), set Brahman about the task (of creating the phenomenal world), who imparted unto him, (Brahman), the Veda-s and again afforded protection unto the self-same Veda-s from being lost in the ocean of the Great Deluge, (by taking the Matsya and other incarnations). Those who mutter the Mantra of Go-vinda, which consists of five words, duly interspersing them with the Orp-kara, unto them will this (Go-vinda) reveal his real form. Hence should the seeker practise (this Mantra) for attaining eternal peace. It is only from this five-worded Mantra in praise of Go-vinda, that all other Mantra-s have taken their origin, for the well-being of mankind, Mantra-s, such, as the ten-syllabled one and others, (that came

28412 GO-PALA-TAPINY-UPANISAD 55

to be revealed to Sanaka, Sanandana, and other seers) and are practised in the prescribed manner by Saip- krandana, (Indra), and other gods desirous of enhancing their powers, (ultimately leading to the attainment of the state of the Paramatman, Krsna). (17-24)

UPANISĄD III

THE EIGHTEEN-SYLLABLED MANTRA EMPLOYED AS

AN AID IN THE WORK OF CREATION

(The sages) questioned (Brahman again about the real form of the five words). He then replied unto them thus: " While I was engaged in attending to my custom- ary duties as Brahman, at the close of the latter half of the day, (just before the hour of dawn), the omnipotent overlord I had been meditating upon and adoring all along, (suddenly manifested himself before me and) im- parted instruction unto me. Who was this great Purușa, that appeared before me as my instructor ? What did he do ? When, with the proper frame of mind, salutation was made by me unto him, after bestowing on me the Mantra (of five words), made up of eighteen syllables, which are identical with his real form, to help me in the work of creation, the Purusa suddenly vanished from view, Again when I was about to create the world, (the lord, in the guise of a cow-boy, appeared once again before me and showed me) the form of the world to be, by making the requisite division among the (five words of) eighteen syllables, revealed to me (by him). It is in

56 THE VAISNAVOPANISAD-S

this manner. From the monosyllable " Klim", I created water from " K ", earth from " L ", fire from " I " , the Moon from the Bindu "M", and from the conjoint syllable (I created) the reputed Sun. Thus. From " Krsriaya " I created ether; from the ether (of sentience, I created the collection of sounds, the Veda-s); from the next word, (" Go-vindaya "), I created air ; from the next (" Go-pl-jana-vallabhaya "), I caused Surabhi, the celestial cow and the fourteen Vidya-s to be generated; I caused them to be generated. From the next word, (Svaha), (which is the same as Maya), I brought into existence all the animate orders of creation, male, female, and neutral, as well as the inanimate orders of creation, in fact, all this phenome- nal world, all this phenomenal world, thus. (25)

UPANIȘAD IV

THE SELF-SAME MANTRA THE MEANS OF ATTAINING

THE KNOWLEDGE OF THE ATMAN

Only through the worship of this Mantra did Candra-dhvaja, (the crescent-ensigned S'iva), come to know of his Atman, with all his delusion dispelled. For this reason should (the practitioner of the present day) repeatedly practise the eighteen-syllabled Mantra, conjointly with the Om-kara, (with his mind) drawn away from the enjoyment of the fruit thereof. By doing so repeatedly (the crescent-ensigned S'iva) brought the Paramatman actually before his eyes. What the

THE GO-PALA-TAPINY-UPANISAD 57

sages always see (while remaining as the Atman alone), that is the transcendent seat of Visnu, (the peerless. Brahman alone), (which, pervading the rhythmic ether- eal regions, remains as the radiant glory, of the Brahman alone). Hence, (with a view to the successful achieve- ment of the supreme state of Visnu), one should con- stantly practise this eighteen-syllabled Mantra, should ever practise this-thus. (26-28)

UPANIȘAD v

CREATION OF THE WORLD OUT OF THE FIVE

WORDS OCCURRING IN THE MANTRA

In the matter (of the Mantra of eighteen syllables), some sages say that, for being on the track leading to Kaivalya (aloneness), one should ever mutter, one should ever mutter this Mantra of five words of the character of the Vyahrti-s (preceded by the Pranava, Om), re- lating to the glory of Visnu, and unfolding the real character of Krsna, out of the first word of which was created the earth-element, out of the second, water, out of the third, fire, out of the fourth, air, and out of the fifth, ether. Here occur the following Gatha-s. From the first word of which has been evolved earth, from the second there has been the evolution of water, from the third has been evolved fire, from the fourth, air (the wafter of smells), and from the fifth of which there has been the evolution of ether, that one Mantra alone should the seeker after liberation practise. By doing

58 THE VAISNAVOPANISAD-S

so, (S'iva) of the crescent-ensign attained the imperish- able transcendent state of Visnu. From that (Mantra of five words) is attained the pure, flawless and sorrow- less (state of the Brahman), which is thoroughly detached from all desires and the like. That Mantra of five words is the seat (of the Brahman) alone. He (of the state of the Brahman) is verily Vasu-deva, (the Param- atman), apart from whom there is nought else. (29-32)

IN PRAISE OF GO-VINDA OF THE CRARACTER OF

THE MANTRA OF FIVE WORDS

I shall presently glorify with exquisite praise that one lord, Go-vinda, the embodiment of supreme existence, sentience and bliss, the quest of the Mantra of five words, having as his place of resort the foot of the Kalpaka-tree in the forest of Brnda-vana, (I shall ever sing his praises) along with the troops of the Marut-s, Om! salutation unto thee of the form of the Vis'vatman, that art the cause of the sustenance and dissolution of the Universe, the overlord of the Universe, nay, the Vis'va, (the Universe), itself. Salutation, salutation, unto Go-vinda. Salutation unto thee of the form of perfect knowledge, and of the form of transcendent bliss. Untó Krsna, the favourite Lord of the Go-pi-s, salutation. Salutation unto Go-vinda, salutation unto the lotus-eyed. Salutation unto the lotus-garlanded. Salutation unto thee with the lotus sprung out of thy navel. Salutation unto thee, the Lord of Kamala, (the goddess of wealth). Unto thee that art graceful to look at, with the feathers of

THE GO-PALA-TAPINY-UPANISAD 59

the peacock as a chaplet for thy head. Unto thee of the charming countenance and of unrestrained intellect, unto thee, that art the swan frolicking in the Mānasa- lake of Lakșmi's heart. Salutation unto thee. Salutation unto Go-vinda, unto the destroyer of the clan of Kamsa, unto thee, the killer of the demon, Kesin, and the wrestler, Canura, unto thee, that art adored by S'iva, the Lord of the bull-ensign, unto thee, the charioteer of Partha, (Arjuna), salutation unto thee, that divertest thyself with the melody of thy. flute. Unto Gō-pala, the vanquisher of the demon Ahi, unto thee, that wearest the dangling ear-pendants, unto thee, wearing a chaplet of lotus flowers of the form of the charming faces of cow-herdesses around thee, (while engaged in Rasa-krida), unto thee, the expert dancer. Salutation unto thee, that art the protector of fugitives prostrating before thee. Salutation unto the illustrious Krsna, Salutation ! Unto thee, that art the destroyer of sins, and the lifter of Go-vardhana-giri, unto thee, the terminator of the life of Patana, unto the taker of the life of Trnavarta, unto thee the indi- visible, that art immune from all delusion and pure, unto thee that art the foe of the impure, unto thee, that art matchless. Salutation unto the great S'ri Krsna, Salutation! Deign (unto me) O Lord of the form of transcendent bliss! Deign unto me O Supreme over- lord! Reclaim me, O Lord! me that am bitten by the serpents of mental anguish and bodily ailments {of all sorts), O S'ri Kes'ava! O beloved of Rukmini! O Ravisher of the minds of the bevy of Go-pl-s!

60 THE VAISNIAVOPANISAD-S

O Lord-preceptor of the Universe ! Reclaim me, that am deeply immersed (beyond the hope of recovery) in the ocean of this wretched worldly existence. O Kes'ava! O Remover of all pain and anguish ! O Narayana! O Janardana! O Go-vinda! O Bliss transcendent! O Ma-dhava ! Pray lift me up." (33-45).

UPANIȘAD VI

RULE RELATING TO THE MEDITATION, PRAYER

AND WORSHIP OF GO-PALA-K$SNA

Then, Brahman (born of the Hiranya-garbha,. Visnu) said (unto the sages) thus : " In the foregoing manner, do I worship (Go-vinda) with hymns of praise. So also would you, by muttering (the Mantra) of five Words, by meditating on S'ri Krsna, cross the ocean of worldly existence." He who repeats this Mantra of five words, would reach without any effort that exalted state of aloneness, (known to be that of Vasu-deva). That immobile state of aloneness, imperturbably ex- istent everywhere (like ether), is fleeter than the mind. The Deva-s did not attain this state, because it was already there in advance of them, (when they went in quest of it), (a state of fleetness, which was of a higher measure than the fleetness of the mind, which again is- fleeter than the orgafis of perception and action), (and therefore hankered after it, viz., the state of Vasu-deva,. which transcends the functioning or the quiescence of the mind and the organs of perception and action)-Thus.

THE GO-PALA-ȚAPINY-UPANISAD 61

Hence Krsna alone is the supreme self-manifest radiance. Him should the seeker after liberation meditate upon. Him should he praise with the muttering of the prayer in praise of him. Him should he worship. Him should he be devoted unto. Om! That (is) the supreme noumenal, infinite existence .- Thus the Upanisad. (46-49)

THE GO-PĀLOTTARA-TAPINI

THE WORTHINESS OF DUR-VASAS TO RECEIVE THE

HOSPITALITY OF THE COW-HERDESSES

On one occasion, the cow-herdesses, (the Go-pi-s of Mathura), who were brimming with a passionate longing (for the lord), having spent the entire night (in that manner), spoke unto Krsna, the Go-pāla, (cow-boy), the lord of all the Jlva-s. Krsna replied unto them thus : " (You want me to tell you), unto which Brahmana, alms are to be bestowed (by you, that you might attain final beatitude through such act productive of religious merit) ? (My answer is): " Surely unto Dur-vasas, (the sage that keeps his fast, by subsisting on the Dūrvā- grass)". (1)

THE (GO-PI-S) FORDING THE JUMNA, ON THE

MUTTERING (OF THE NAME OF) KRSNA, THE

IDEAL CELIBATE

" How shall we wade across the (deep) waters of the Jumna, (to bestow our hospitality on Dur-vāsas),

62 THE VAISNAVOPANISAD-S

wherewith to attain final beatitude ?" (asked the Go-pi-s). " Do you proceed uttering the words, " S'ri Krşna (is) the celibate (that has rigidly kept his vow of celibacy)." The Jumna will surely yield to you the way across," replied Krsna unto them, u (for the reason that) the unfordable becomes fordable, the moment one remembers me, who am that Krsna, (for the reason that) the polluted becomes purified, the moment he calls to mind, me, who am that Krsna, (for the reason that) he who has not kept his vow becomes a rigid keeper of the vow, the moment he brings back to memory me, who am that Krsna, (for the reason that) one, who is full of passionate desires, becomes thoroughly detached, on his remembering me, who am that Krsna, (for the reason that) one who is not conversant with the sacred revelations of the Veda, becomes thoroughly grounded in the Veda, on remem- bering me, who am that Krsna, (for the reason that) all unfordable and unfathomable rivers also become easily fordable, if only (the person wishing to get across) remem- bers me, who am that Krsna." (The unsophisticated Go-pi-s), on listening to these words (of sophistry from Krsna's mouth) remembered (with a good deal of trepidation) the irascible sage Dur-vasas, (a portion of Rudra incarnate), they crossed the Jumna, (the daughter of the Sun), with the muttering of Krsna's formula, reached the most hallowed hermitage, prostrated them- selves before that most exalted sage, Dur-vasas and propitiated him, by giving this great knower of the Brahman food of the most excellent quality, exceedingly

THE GO-PALA-TAPINY-UPANISAD 63

savoury, mixed with plenty of milk and ghee. Delighted with the gift, the sage partook of it after taking his bath, and after leaving off (offal as prescribed), he pronounced his benediction (on his hosts) and gave them leave to depart. (2, 3)

THEIR RE-CROSSING THE JUMNA ON REMEMBERING

THE NAME OF DUR-VASAS AS THE FASTING SAGE

The Go-pi-s then said unto him : " How shall we recross the Jumna, (the daughter of the Sun), on our way back home ?" The sage replied unto them thus : " On your remembering me as the DūrvaVin (one who subsists on the Durva-grass, as the fasting sage), (the Jumna) will yield to you the way (across)." (4)

GANDHARVI'S DOUBT IN RELATION TO S'RI KRSNA

AND DUR-VĀSAS

Thereupon, Gandharvi, the best among the Go-pi-s, asked the sage to explain unto them, as to how Krsna, (the Paramatman), (that is the Antar-yamin, that penetrates into the inmost core of all beings), could be (understood by them) as a rigid keeper of the vow of celibacy, also, as to how the sage Dur-vasas could be understood as subsisting on the Durva-grass (or nothing at all). Placing her as their foremost leader, (the other Go-pi-s) remained silent (as before). (5)

64 THE VAISNAVOPANISAD-S

THE NON-ENJOYMENT OF THE KNOWER OF THE

BRAHMAN

(By way of dispelling their doubts, the sage gave them the following exposition on the subject of Gandharvr's two queries): " Ether has (the property of conveying) sound. (The innermost Atman) is different from ether and sound, (he being neither of them). In that (Ätman) is established ether. That (Atman) stands in ether. The ether, (which has the property of sound), knoweth not the Atman (that is verily its substratum). That reputed, innermost Atman, non-differentiated from the Paramatman am I, (the knower of the Brahman). How then can I become the enjoyer (of sound) ? Air has (the property of) touch. (The innermost Atman) is different from air and touch, (he being neither of them). In that (Atman) is established air. That (Atman) stands in air. Air, (which has the property of touch), knoweth not the Atman, (that is verily its substratum). That reputed, innermost Atman, non- differentiated from the Paramatman am I. How then can I become the enjoyer (of touch) ? Fire has (the property of) form. (The innermost Atman) is different from fire and form, (he being neither of them). In that {Atman) is established fire. That (Atman) stands in fire. The fire, (which has the property of form), knoweth not the Atman, (that is verily its substratum). That reputed, innermost Atman, non-differentiated from the Paramatman am I. How then can I become the enjoyer (of form) ? Water has (the property of) taste.

THE GO-PALA-TAPINY-UPANISAD 65

(The innermost Atman) is different from water and taste, (he being neither of them). In that (Atman) is established water. That (Atman) stands in water. Water, (which has the property of taste), knoweth not the Atman, (that is verily its substratum). That reputed, innermost Atman, non-differentiated from the Param- atman am I. How then can I become the enjoyer (of taste) ? Earth has (the property of) smell. (The innermost Atman) is different from earth and smell, (he being neither of them). In that (Atman) is establish- ed earth. That (Atman) stands in earth. Earth, (which has the property of smell), knoweth not the Atman, (that is verily its substratum). That reputed, inner- most Atman, non-differentiated from the Paramatman am I. How then can I become the enjoyer (of smell),,? This mind, (which exists in the five subtile elements and their variants), is verily the cause of the ideation of the form, " I am the enjoyer." The mind, (though non-sentient by nature, yet because of its proximity to the sentience of the Atman), verily grasps them (entering the respective organs of perception and action and acquires its powers of perception of sounds and .other percepts, cognition, and the like). Wherein (in the Brahman) all has turned out to be the Brahman alone, (the mind) functions there (as the peerless Brahman alone) or elsewhere, (in the stages antecedent to the realization of the Brahman, with the aid of the internal and external organs .through which it func- tions) and traverses anywhere in its range. That re- puted (innermost) Atman (non-differentiated from the 5

66 THE VAIŞNAVOPANISAD-S

Paramatman) am I. How then can I verily become the enjoyer (of the ideations of the mind) ? (Hence, how can enjoyment be super-imposed on the kftower of the1 Brahman, who is the Brahman alone, and whose first requisite is the negation of all misconceptions super- imposed on the Brahman ?) (6, 11)

THE NON-ENJOYMENT OF KRSNA

This Krsna, who is verily the most beloved (of all), is verily the prime-cause of the two bodies, (of the aspect of the individual microcosm and the col- lective macrocosm), (as the Is'vara, that is the sub- stratum of them all). Out of the Brahman sprout forth the two Su-parna-s, (the two beautiful leaves that go together, attached to the single tender sprout), (viz., the Jiva and the Is'vara). (Of these two), the one that devel- ops individuality, (the Jiva), is the enjoyer. The other, that is verily the witness, (the Is'vara, the Saksy- Stman), (is the non-enjoyer). The two stand in the relationship of (the diverging parts of) the tree in worldly existence, (the one, the shoots and branches, deriving, all the nourishment and the other, the vital principle remaining locked up in the tree). Hence they stand as the enjoyer and the non-enjoyer (respectively). The former, (the Jiva), is the actual enjoyer. So also, the latter (the Is'vara, the Saksi-tattva),,that is the non- enjoyer, is Krşna, (the Paramatman), Wherein, (in the Is'vara, that is quite different from what constitutes Vidya

THE GO-PALA-TAPINY-UPANISAD 67

and A-vidya), we do not discover either knowledge or ignorance, how can that (Krsna), that stands exclusively differentiated from knowledge and ignorance and their concomitants and is of the exclusive char- acter of the real existence, (the Brahman alone), how can he become the enjoyer (encompassed by worldly concerns) ? (Even as the radiant sun, that reveals the existence of objects such as a pot and the like, does not verily become the pot or any other object revealed by it, even so, the self-manifest Paramätman can never be reduced to the level of things of the phenomenal world that stand apart from him.). (The Jiva) that hankers after sensual pleasures, purely with a view to enjoy them, becomes addicted to desire. On the other hand, (the Ts'vara) that confronts sensual pleasures, as they occur in the usual course, altogether with a de- tached frame of mind, becomes by no means addicted to desire. This (Is'vara) stands apart from (and is im- mune from) birth and dotage, (unlike the Jiva) and is hence stable and incapable of differentiation. This (Krsna, the Paramatman), that stands in the solar disc (as the Virat-purusa), that stands firmly established amidst the cows, (the sacred texts of the Veda-s), that protects the cow-herds, (the Jiva-s), that stands firmly established in all beings, celestial (and terrestrial), (as the Antar-yamin), whose praises are sung by the celes- tials (as well as the Veda-s), that sustains all beings through his immanence in them all, (that Krsna) is the Paramatman and the favourite lord of you all." (12-15)

68 THE VAISNAVOPANISAD-S

GANDHARVF'S QUESTIONS RELATING TO THE

INCARNATION OF GO-PĀLA-K$SŅA

Then Gandharvi asked the sage (Dur-vasas) thus: " How then was Go-pala born amongst us ? How was this Krsna known unto thee ? O Sage, what is his my- stic formula ? What is his place of residence ? How did he come to be begotten of Devaki ? Who are his wives and kinsmen ? What is the kind of worship acceptable to Go-pala? How did this Go-pala, the Paramätman, transcending the Prakrti, (out of which the phenomenal world came into being), come to incarnate in this world ? " Thus spake Gandharvi unto the sage. (16)

BRAHMAN'S QUERIES TO NARAYAŅA RELATING

TO THE AVATĀRA-S

The sage replied unto her thus : " The Lotus-born (Brahman), sprung out of the heart-lotus of Narayana, with whom all the worlds are interwoven in the-rela- tion of the warp and the woof, once upon a time went through a severe penance, (deeply absorbed in meditating on Nārāyaņa). When asked by Nārāyaņa, who was very much pleased with his devotion unto him, to choose the boon to be granted unto him, Brahman, (the creator), put him a free question, by way of choosing the boon he sought at the hands of Narayana. The Lord (Narayana) accordingly granted unto him (the desired boon). The Lotus-born (Brah -. man) spoke thus : " Whichever of all thy incarnations

THE GO-PALA-TAPINY-UPANIȘAD 69

is the best, at the taking of which all the worlds become gratified, at the mere remembrance of which they become liberated from the bonds of worldly existence and how can that incarnation be (looked upon) as the state of Brahman-hood ? (17, 18)

THE CITY OF GO-PALA, KNOWN AS MATHURA,

ONE OF THE SEVEN SACRED CLTIES ON

THE FACE OF THE EARTH

The Lord Narayana replied unto him thus: " Even as there are seven sacred cities, (Svarga- and other Loka-s, that are the places of residence of the guardians of the points of the compass, Indra and others, the Loka-s of Yama and Nirrti being considered as one), all of them capable of bestowing as fruits the gratification of one's desires, even so, on this terrestrial sphere there are the seven sacred cities, A-yodhya, Mathura, Maya, Kancl, Kas'i, Avantika and Dvaraka, which are capable of bestowing liberation or otherwise, (according to the stage of development of the seeker). Among these, Mathura, the city of Go-pala is the actual Brahman. This city is the bestower of the heart's desires or other- wise of all the celestials and all other beings, (according to the degree of their spiritual development). Resi- dence therein is (tantamount to) the worship of the Brahman. Even as a lotus stands (glorious to behold) in a lotus-pond, even so stands Mathura on the surface of the earth, well protected by Visnu's discus and is as such, known as the city of Go-pala. (19, 20)

70 THE VAIȘNAVOPANISAD-S

RESIDENCE BY THE CELESTIALS AND OTHERS

IN THE SUBURBAN FORESTS OF MATHURĀ

The big Brhad-vana, the Madhu-vana, (the favourite haunt) of (the demon) Madhu, the Tala-vana, (forest) of palms, the Kamya-vana, (the retreat of Kāma-deva) which is ravishingly beautiful, the Bahula forest, where cardamoms abound, the Kumuda-vana of lotuses, the Khadira-vana of Khadira (catechu) trees, the Bhadra-vana of the trees of that name, the Bhandira- vana of banyan trees, the S'ri-vana, where Laksmi appears before the sages making penance there, the Loha-vana, where Lohasura attained final beatitude, and the Brnda-vana, the forest of Tulasl (sacred basyl) plants, by these twelve forests is the city of Go-pala surrounded. In those forests which are veritable celes- tial regions alone, the celestials, men, Gandharva-s, Naga-s and Kimnara-s, are ever engaged in singing (the praises of Go-pala) and dancing (in ecstasy). In these abide the twelve Aditya-s, (Varuna, Surya, Yama, Vedanga, Bhanu, Indra, Ravi, Gabhasti, Hiranya- retas, Diva-kara, Mitra and Visnu) ; the eleven Rudra-s, (Vira-bhadra, S'ambhu, Giris'a, Aja, Eka-pada, Ahir- budhnya, Pinakin, Bhuvanes'vara, Kapalin, Sthariu and Bhava); the eight Vasu-s, (Dhruva, Dhara, Soma, Apas, Anala, Anila, Pratyusa, and Prabhasa); the seven sages, (Kas'yapa, Atri, Bharadvaja, Vis'va- mitra, Gautama, Jamad-agni and Vasistha); Brahman, Narada, the five Vinayaka-s, (Moda, Pramoda, Amoda, Su-mukha and Dur-mukha); the eight Linga-s,

THE GO-PALA-TAPINY-UPANISAD 71

Vis'ves'vara,Rudres'vara, Ambikes'vara, Ganes'vara, Nlla- kanthes'vara, Vires'vara, Go-pales'vara and Bhadres'- vara) and twenty-four other Linga-s. There are the two forests, the Krsna-vana and the Bhadra-vana and in between these two are twelve other forests, which are hallowed and most sacred. In them alone are estab- lished the gods. (There alone) have Siddha-s, (adepts), attained their final beatitude. (21-24)

IMAGES OF KRSNA, WORTHY OF BEING WORSHIPPED

BY RUDRA AND OTHERS, INSTALLED IN MATHURĀ

There, (in the city), are installed Rama-mūrti, the image of Bala-rama, Pradyumna-mūrti, the image of Pradyumna, A-niruddha-mūrti, the image of A-niruddha, and Krsna-murti, the image of Krsna. So also, in the forests of Mathura, there are twelve other images. The Rudra-s worship one of them. Brahman worships the second. Those born of Brahman, (Sanaka and others), worship the third. The Marut-s worship the fourth. The Vinayaka-s worship the fifth. The Vasu-s worship the sixth. The sages worship the seventh. The Gan- dharva-s worship the eighth. The Apsaras-s worship the ninth. The tenth stands unseen (having vanished from view). The eleventh has attained its own seat, (the seat of Visnu), not being capable of differentiation. The twelfth, the reputed Dvadas'a-dhaman, is installed on bare ground. Those that worship those images overcome death, attain liberation and get across the miseries of the character of foetal existence, birth, dotage, death,

72 THE VAIȘNAVOPANISAD-S

·and the three kinds of torments relating to the Atman, the presiding deities, and the elementals. Here occur the following verses : On reaching the beautiful city of Mathura, worshipped by Brahman, Rudra and other gods, and well protected by the conch, the discus, the mace and the bow, (known as) Sarnga (of Visnu), as well as the pestle, and other weapons (of Bala-rama), where- in this Krsna, along with the cow-herdesses and the S'akti, has taken his abode, wherein the Lord is attended on by Bala-rama, A-niruddha, Pradyumna, (his nearest kin), and Rukminl, (his devoted spouse), all of whom are his Ams'a-s, (parts), (the celestials and human beings be- come hallowed). Indicated by a group made up of the four names, (Bala-) Rama and others, the Lord is one alone. He is indicated by the Om-kara, (made up of the four parts, A, U,M and the Ardha-matra, corres- ponding to (Bala-) Rama and other names indicative of the Lord) and is the Brahman alone. (25-29)

THE ATMAN-HOOD OF GO-PĀLA, TO BE EVER

REMEMBERED BY ALL SEEKERS AFTER LIBERATION

For the reason (that the Lord is indicated by the Oip-kära, whose import is the Brahman), with the firm conviction of the form, " I am the Brahman, that transcends Rajas, (mobility indicative of the three Guna-s)", one should conceive of himself in the attitude, " I am Go-päla, the Paramatman." By doing so, he attains liberation. He attains the state of the Brahman. He becomes the knower of the Brahman. He

THE GO-PÄLA-TĀPINY-UPANIȘAD 73

recognizes the Go-pa-s, that is to say, the Jiva-s, as of the character of his own Atman and takes them under his protection, till the time of the (great deluge, prepara- tory to the next) creation. He becomes Go-pala. " Om! that (transcendent Brahman) is the infinite existence. That (Brahman) am I. The transcendent Brahman of the character of Krsna, that is of the form of the one everlasting bliss, that I am. Om! that (transcendent Brahman) is the infinite existence. I alone am Go-pala. The transcendent, truthful existence that stands unaffected by the bondage (of worldly ex- istence), that I am." Conceiving himself in the afore- said attitude, one should bring about the identity of the Atman, with his own mind. One should conceive of the Atman in the attitude, " I am Go-pala." That Go-pala alone is the non-distinct, endless and eternal (Paramatman). (30)

THE EXCELLENCE OF THE ABODE OF GO-PALA, THE

RESİDENT OF MATHURĀ

O Brahman ! There shall be residence always at Mathura, (the city whose guardian-deity I am), for me, who wield the conch, the discus and the mace, and wear the garland of lotuses and wood-flowers. He who worships, in the region of Mathura, or remain- ing anywhere else in the Jambu-dvipa, my Vis'va-rupa of transcendent radiance, my formless form, and my imagte, he becomes the more endearing to me on earth. The image of Krsna, installed in that city, is worthy

74 THE VAISŅAVOPANIȘAD-S

of being worshipped by thee always. People worship me through (worshipping) the four different incarna- tions of this (Krsna). Here,, people of clear intellect worship, in accordance with the spirit of the (Kali)- Yuga, Krsna, (the Paramātman), Go-pala, along with his brother, (Bala-rama) and Rukmiņl, (his spouse). The wise man should verily adore the Paramatman in the attitude: "I am the originless, the eternal Go-pala. I am the most ancient Pradyumna, I am Bala-rama, I am A-niruddha." I, who am that (Brah- man), should, divided into the parts indicated, be worshipped by the denizens of the Bhadra-vana and the Krsna-vana, in accordance with the course prescribed by me, with a purely detached frame of mind (and without expecting any return). Those that cannot adopt the prescribed course, those that are afflicted with the evil influence of the Kali-age, should they have their final resort in me, (with true devotion), even they would deserve to take their residence in that city of mine, (but not those who are no true devotees of mine). Even as thou art attached to thy sons, (Sanaka and other Brahmarsi-s), even as Rudra is at- tached to his Pramatha-gana-s, even as I am attached to Laksmi, even so is a true devotee my favourite. (31-38)

ESTABLISHING THE FOUR-FOLD NATURE

OF THE LORD

Thereupon, (the lotus-born Brahman) asked (the Lord, Narayana), thus: " How can this one Deva,

THE GO-PALA-TAPINY-UPANISAD 75

(Krşna), be constituted of the four Deva-s ? What is reputed to be the one, the indestructible (indivisible) one, how could that have become several indivisible ones ? " (Narayana) replied unto him, (the lotus-born), thus: " Foremost of all, (before the creation), there was only the one, non-dual Brahman. Therefrom originated the Ekaksara, (the one indestructible), known also as the A-vyakta, (that was not dis- tinctly manifest). From that indescribable one, (the A-vyakta), originated the Mahat, (the vast cosmos). From the Mahat there originated Aham-kara, (in- dividuality). From that individuality arose the subtile elements, the five Tan-matra-s. Therefrom were evolved the five (quintuplicated) gross elements. By the gross elements was invested the indestructible (Brahman), (as with a veil). That indestructible (Brah- man) am I. The (indestructible) Om-kara am I. I am verily devoid of dotage, devoid of death, devoid of fear and immortal. I am verily the Brahman that is not fear. I am verily the liberated one. I am indestructible. The Brahman, that is absolute existence, that is of the form of sentience, that manifests itself and pervades (everywhere) likewise, that is one alone, and non-dual. That (Brahman) becomes four-fold, through the influ- ence of Maya, (illusion). (Bala-rama) the son of Rohini, is the Vis'vatman, arising out of the letter " A " (of the Pranava). Pradyumna is the Taijasatman, arising out of the letter " U " (of the Pranava). A-niruddha is the Prajfiatman, arising out of the letter " M" (of the Pranava). Krsna, on whom the entire

76 THE VAISNAVOPANIȘAD-S

Universe depends, is the Turiya of the character of the Ardha-matra, (the Bindu of the Pranava). Rukmiņl, (his spouse), is (the S'akti) of the character of Krsna, (the Sakti-mat) himself, is the prime-cause, (the creative energy) of the Universe, viz., the Mula-prakrti, (the primordial originant out of which the world has been created). (The same Rukminl is the Prakrti of the form of the Go-pi, Radha as well). Knowers of the Brahman ascribe to her the character of Prakrti, be- cause of her inseparable association with the (Krsna)- Brahman, (and likewise, ascribe to the bevy of cow- herdesses), the character of the Pranava, because of the inseparable association of Krsna, the Brahman, with the bevy of cow-herdesses, from whom have been generated the S'ruti-s. Hence Go-pala-(krsņa, the Paramatman), arising out of the Om-kara, is firmly established in the Universe, (as the all-immanent Antar- yamin, as the Vis'va, the Taijasa, the Prajfia and the Turiyatman forming the substratum of all things). Knowers of the Brahman also speak of the identity of (the Kama-bija), " Klim," with the Om-kara. By meditating on me, especially at Mathura, any devotee of mine attains liberation. (38-45)

DESCRIPTION OF THE FORM OF THE LORD TO BE

MEDITATED UPON AS IN THE HEART

The Go-pala-yantra, the lotus of the form of the heart, (wherein the lord abides), which when fully blown, is eight-petalled, is installed there, (at Mathura).

THE GOPALA-TAPINY-UPANISAD 77

One should meditate upon me, that abide in the heart, with the distinguishing mark of the S'rl-vatsa on my breast, and with my pair of feet marked with the designs of the divine banner, surmounted with the badge of my favourite Garuda, umbrella and other distinguishing marks, upon me, who am effulgent with the lustre of my Kaustubha-gem, with my four arms wielding the Conch, the Discus, the Sarnga-bow, the Lotus-flower and the Mace, with beautiful Keyura-s on the upper arms, with my neck adorned with garlands, donning a lustrous crown, with the right hand assuming the Abhaya-(" fear-not ")-pose, with Makara (fish-like) ear-rings throbbing with lustre, upon me of a golden complexion and a charming frame, bestowing the boon of immunity from fear on my devotees. One should always meditate on me or my image, holding the flute and the horn (in the two hands), in the recess of his heart. The whole phenomenal world is churned as it were by my form, which is the knowledge of the Brahman. Wheresoever the quintessence of my form has its seat, that is said to be Mathura. The pheno- menal world is the fully blown lotus of the earth, having the eight guardians of the points of the compass as the guardians of its eight petals. Springing out of the ocean of the cycle of worldly existence, it is well- guarded at Mathura, in the city fashioned out of my mind. (Of that sacred city), the radiant Sun and the bright Moon are the banners reaching the celestial re- gions. Mount Meru is the golden handle of the umbrella, while the. Brahma-loka forms the umbrella (itself).

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What is higher thereafter is known as the (pair of) feet (of Visnu). There is the S'ri-vatsa of the real form, along with its distinctive marks. The description of the S'n-vatsa is hence given by the knowers of the Brahman only therefrom. Through which radiance of the form of the Brahman, the Sun, fire, speech and the Moon manifest themselves, that radiance, worshippers of the Is'vara of the form of sentience call the Kaus- tubha-gem. The four arms of Visnu are rhythm, mobility, inertia and individuality. Wise men know that the Conch of the character of the five elements, partaking of the property of mobility, (the Panca-janya), is in one hand (of Visnu). The Discus of the character of the purity of an innocent child (just born), partaking of the character of rhythm, is known to be in the other hand. The orignal Maya, (Illusion), will be the S'arnga, and the lotus of the name of Vis'va is placed in another hand. The foremost Vidya, (the conception, " I am the Brahman "), should be known as the Mace, which always remains in my hand. (My upper arms are adorned with) beautiful bracelets, said to be of divine origin, which constitute upright conduct, opulence, and right desire (leading to) liberation. My neck has been described as being devoid of Guna-s. What is strung together by (Maya), the foremost among the originless (non-entities), O Brahman, has been declared by thy sons, (Sanaka and other Brahmarsi-s), (born of thy mind), as my garland. (Knowers of the Brahman) declare me as the Kuta-stha, with rhythm as my crown. The pair of Kundala-s, (ear-rings), is considered to be

THE GO-PALA-TAPINY-UPANISAD 79

(made of pearls) produced from the radiant milk of the ocean of milk. One should meditate upon what is my favourite image. On doing so, he will attain the state of Kaivalya, (remaining as the Paramātman alone). He will stand liberated. Unto him verily I will yield my Ätman. All this, that has been related by me unto thee, O Brahman ! verily relates to the future. The real form of the Brahman is of a two-fold char- acter : the form subject to (the Upädhi of the) Guna-s, and the form not subject to (the Upadhi of the) Guņa-s, (determinate and nondeterminate). (46-61)

IMAGES WORTHY OF BEING WORSHIPPED BY THE

GODS AND OTHERS

The Lotus-born then asked (Nārāyaņa) thus: " How can there be ornaments for the afore-said dis- tinctive images ? How can the Deva-s worship (them ?) How can the Rudra-s worship them ? How can Brah- man, (the creator), worship them ? How can those born of Brahman worship them ? How can the Vināyaka-s worship them ? How can the twelve Aditya-s, the Vasu-s, and the Gandharva-s worship them ? How can the deities having their seats elsewhere and remaining invisible stand established, (during worship) ? Whom do men worship ?" The lord Narayana replied unto him thus : " The afore-said twelve distinctive images stand established in the several worlds, amidst all the gods and amidst all men ; as Raudri among the Rudra-s,. as Brahmi among the descendants of (the four-faced)

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Brahman, as Daivi among the Deva-s, as Manavi among men, as Vighna-vinas'ini among the Vinayaka-s, as radiance among the Aditya-s, as Gandharvi among the Gandharva-s, so also as the goddess of song among the Apsaras-s, and as their respective regions in the sky among the Vasu-s ; the image stands established as the unmani- fested, where it has vanished from view ; when suddenly manifesting itself and vanishing into its own seat, (such as Kailasa, Satya-loka and Vai-kuntha), the image stands there as Tamasi, Rajasi, and Sattvikl, (partaking of the property of inertia, mobility and rhythm respectively). The Manusi-image, (known among men as) Vijiiana- ghana-ananda-ghana, (palpable knowledge and palpable bliss), stands in Bhakti-yoga of the form of the indivisi- ble one essence of existence, sentience and bliss. (The Mantra-s relating to the worship of the images by Brahman, and the descendants of Brahman, are as follows :) " Om ! unto the Pranatman ! Om ! Tat Sat, (that is the eternal existence) ! Bhur-bhuvah-suvah ! (that pervades the earth, the mid-ethereal regions and the celestial regions), unto that Pranatman, saluta- tion, salutation. Om ! unto S'ri Krsna, unto Go-vinda, unto the favourite lord of the bevy of Go-pl-s, Om, Tat Sat, Bhur-bhuvah-suvah, unto him, salutation, saluta- tion. Om, unto the Apanatman. Om, Tat Sat, Bhur- bhuvah-suvah, unto that Apanatman, salutation, salutation. Om, unto S'ri Krsna, unto A-niruddha, Om, Tat Sat, Bhur-bhuvah-suvah, unto him, salutation salutation. Om, unto the Vyatoatman, Oip, Tat Sat, Bhur-bhuvah-suvah; unto that Vyanatman,

THE GO-PALA-TAPINY-UPANISAD 81

salutation, salutation. Om, unto S'ri Krsna, unto (Bala-)rama, Om, Tat Sat, Bhur-bhuvah-suvah, unto him salutation, salutation. Om, unto the Udanatman, Om, Tat Sat, Bhur-bhuvah-suvah, unto the Udanat- man, salutation, salutation. Om, unto S'ri Krsna, unto the off-spring of Devaki, Om, Tat Sat, Bhur-bhuvah- suvah, unto him, salutation, salutation. Om, unto the Samanatman, Om, Tat Sat, Bhur-bhuvah-suvah, unto Samanatman, salutation, salutation. Om, unto Go-pala, unto the real form of the Paramatman, Om, Tat Sat, Bhur-bhuvaḥ-suva, unto him salutation, salutation. Om, unto Go-pala, that is the chief Atman, Om, Tat Sat, Bhűr-bhuvah-suvah, unto him verily salutation, salutation, Om, unto Go-pala, that is the Atman of the Indriya-s, (the inner and outer organs of perception and action), Om, Tat Sat, Bhur-bhuvah-suvaḥ, unto him, salutation, salutation. Om, unto Go-pala, that is the Atman of the subtile and the gross elements. Om, Tat Sat, Bhūr-bhuvah-suvah, Om, unto him salutation, salutation. Om, unto Go-pala, that is the Purusottama, Om, Tat Sat, Bhur-bhuvah-suvah, Om, unto him, salutation, salutation. Om, (unto Go-pala) that is the Apara-brahman and the Para-brahman, Om, Tat Sat, Bhnr-bhuvah-suvah, unto him, salutation, salutation, Om, unto Go-pala, that is the Atman of all beings, Om, Tat Sat, Bhnr-bhuvah-suvah, unto him, salutation, salu- tation. Om, unto Go-pala, that is the waking, dreaming and sleeping states, the Turiya, the Turiyatita and the Antar-yamin, Om, Tat Sat, Bhur-bhuvah-suvah. Unto him, salutation, salutation, The one radiant Lord is 6

82 THE VAISNAVOPANISAD-S

immanent in all beings, pervades all, is the Antar-atman immanent in the innermost core of all beings, is the con- troller of all action, abides as the regulator immanent in all beings, is the sentient principle, that witnesseth (all functionings) and the absolute, innermost sentience de- void of all properties. (The Rudra-s and others worship him respectively as follows:) Salutation unto Rudra. Salutation unto the Aditya. Salutation unto Vinayaka. Salutation unto the Sun. Salutation unto the Vidya, (Mantra). Salutation unto Indra. Salutation unto Agni. Salutation unto Yama. Salutation unto Nirrti. Salutation unto Varuna. Salutation unto Vayu. Salutation unto Kubera. Salutation unto Is'ana. Salutation unto all the gods. (Yet all these Mantra-s verily point to the self- same Brahman, known as Krsna, standing established in the twelve images mentioned above)." (62-66)

TRADITION RELATING TO THE VIDYA (MANTRA)

("The Lord Narayana), having bestowed this hymn (in praise of S'ri Krsna) of the highest spiritual merit, on Brahman, who was of his own form, (he being his well-begotten son) and also taught him about the creation of all beings, suddenly disappeared from view. O Gandharvi! (This S'astra was originally imparted by Narayaria unto his son, Brahman). From Brahman, it was transmitted unto his sons, (Sanaka and other Brahmarsi-s); (and thence to the sage, Narada). As it was heard from Narada (by me), it has been related unto thee. Do thou, O Gandharvi! wend thy way home- wards, (along with thy comrades)."-Thus, (67, 68)

THE TARA-SSROPANISAD

[This Upanisad, which is the Ninety-first among the 108 Upanişad-s and forms part of the S'ukla-yajur- veda, after dealing with the real character of the Sthula- and the Suksma-avimukta-ksetra-s, the eight-syllabled Mantra in praise of Narayana, the Praņava of the four gross and the four subtle syllables, and the eight Tanu- mantra-s relating to Jambavat and others, winds up with the glorification of the exalted state of Visnu, the Paramātman.]

KHA^PA i

IMPARTING INSTRUCTION RELATING TO THE

WORSHIP OF THE AVIMUKTA

[The great sage, Yajna-valkya, having, once upon a time, won the Brahmana-s assembled in the sub- urban forest in the vicinity of Mithila, the capital-city of the Royal Saint, Janaka, in a disquisition held under Janaka's auspices and imparted the Para-brahma-vidya acquired by him unto Janaka, stayed there for a while, along with a multitude of his disciples. Brhas-pati, one of them, wishing eagerly to know from his well-nigh

84 THE VAIȘNAVOPANISAD-S

omniscient Guru, Sage Yajna-valkya, about the real nature of the Avimukta, sought to be enlightened by him on the matter.] Brhas-pati said unto Yajna-valkya thus : " Anent which Kuru-ksetra, (place of pilgrimage, has it been said, that it is) the place for the Deva-s to worship the lord and the abode of the Brahman for all beings ? ]The word, Kuru-ksetra, means that which protects people re- sorting to it, from the painful consequences of their sin- ful actions. In an esoteric sense, it implies also the human body, the abode of the chief Prana, the Jivat- man, along with the other Prana-s, the Deva-s, (the outer and the inner senses resident therein), that find in it a fit resort for worshipping their Deva, the Atman, through suitably carrying out their allotted functions ; and all Jiva-s in an embodied state recognize their bodies to be the proper vehicle for the attainment of the knowledge of the Brahman, preparatory to the state of Videha-kaivalya, (incorporeal alone-ness).] " Verily the Avimukta, (the seat of the Jyotir-linga), is the Kuru-ksetra, which is the place for the Deva-s to wor- ship the lord and the abode of the Brahman for all beings," replied Yajna-valkya unto Brhas-pati. [Avi- mukta is the name of a place of pilgrimage, near Benares, where is situated the temple of Avimuktesf- vara, with a Jyotir-liiiga installed in it. Although the word literally means, " That which is not liberated," thereby implying the body which is in no wise liberated from all bonds, it should be construed here as, " That, which should not be given up by any means," i.e., the

THE TARA-SAROPANISAD 85

Brahman, It goes without saying, that there is neither liberation, nor bondage, for the Brahman. There is also an esoteric significance implied, as the word Avimukta is used to indicate the centre of psychic energy, known as the " Ajna-cakra," with its seat in the middle of the eye-brows, at their point of junction with the nose, which is considered to be " The seat, wherein the actual knowledge of the Brahman, which is free from the bonds of ignorance, desire, and action, dawns on the mind of the Yogin."] (Yajna-valkya added further, as follows :) " Hence should (the seeker) look upon that, (the Avimukta) alone, in the attitude, " This is verily the Kuru-ksetra, the place for the Deva-s to worship the lord, and the abode of the Brahman for all beings," whichever place he might reach, (whether · proceeding in the direction of the Prayaga, the con- fluence of the Ganges, the Jumna and the Sarasvati, or in the opposite direction). Here, (when once the perception, that is attained by the seeker in the Kuru- ksetra of the Avimukta, that is in the Ajna-cakra, is recognized by him as of the Brahman), verily at the departure of the vital airs (from the body of such seeker), the Lord Rudra imparts (unto such seeker the knowledge of) the Brahman (of the character of infinite existence, pure sentience and unsurpassed bliss), as the Taraka, (the life-boat, wherewith to cross the ocean of worldly existence). This (seeker) becoming immortal through such (initiation), is liberated (from the delusion of the belief in the existence of things apart from the Brahman and remains as the Brahman

86 THE VAISNAVOPANISAD-S

alone). Hence, (even before the knowledge of the real existence of the Brahman alone dawns on his mind), he should propitiate, through service, the Avimukta alone, (meditating always on the Jyotir-linga, mani- festing itself in the Ajna-cakra, in the attitude, " I am that Jyotir-linga alone)," and should by no means give up the Avimukta, (the innermost Atman), (the Is'vara that is identical with the Brahman), till he realizes the knowledge of and thence becomes the Brahman alone). In this manner, this sage, Yajna-valkya, (re- plied unto Brhas-pati), addressing him as " O Lord," (and Brhas-pati, in his turn, listened to it with due respect). (1-3)

THE TARAKA OF NARAYANA, MADE UP OF THE

EIGHT GROSS LETTERS

Thereupon, Bharadvgja, (another disciple, asked Yajna-valkya thus: " What, pray, is the Taraka ? What does it help to cross ? " Yajna-valkya replied unto him thus: " Om! Namo Narayanaya," (Om! Salutation unto Narayana)-thus. This is the Taraka that should be worshipped as of the character of the peerless, absolute, sentience. " Om ! "-(this) single syllable is the real form of the Atman, (the prop of the world of Jiva-s). " Namah," (salutation)-(This) dissyllable is the real form of the Prakrti, (the pri- mordial originant of the phenomenal world). " Nara- yanaya," (unto Narayana)-(This) quintuple syllable is indicative of the form of the Para-brahman. He

THE TARA-SAROPAMSAD 87

who knows this thus, in the attitude, " I am the Brah- man indicated by these syllables," becomes immortal (and attains Videha-mukti). The syllable, " Om," is Brahman, (the creator). The syllable, " Na," is Visnu. The syllable, " Mah ", is Rudra. " Na " is the Is'vara. Ra " is the Viraj of the golden egg. " Ya " is the Purusa. " Na " is the omnipotent lord. " Ya " is the Paramatman. This eight-syllabled (Mantra) of Nara- yana is verily the Parama-purusa. This first (section) is the essence of the Rg-veda. (4, 6)

KHANDA II

THE TARAKA OF NARAYANA, MADE UP OF THE

EIGHT SUBTLE SYLLABLES

" Om " .- This monosyllable is indicative of the Para-brahman. That alone should be resorted to. This (Om) alone is formed of eight subtle syllables. This same syllable of an eight-fold character is divisible into eight parts. " A " is the first subtle syllable. " U " is the second. " M " is the third. The Bindu, (drop), is the fourth. The Nada, (the sound), is the fifth part. The Kala is the sixth part. The Kalatita, (what tran- scends the Kala), is the seventh part. What is further beyond that is the eighth part. This is the TSraka, because of its being the means wherewith to cross (the ocean of worldly existence). Do thou then know that alone as the Taraka-brahman. That alone should be resorted to. (1)

88 THE VAISNAVOPANISAD-S

THE DEITIES PRESIDING OVER THE LIMBS

OF THE PRANAVA

Here occur the following verses regarding this matter: From " A " came forth Brahman, (the creator), who became the Jambavat, (the king of bears). From " U " was produced Upendra, who became (Su-griva), the leader of the monkeys. Evolved out of " M ", S'iva, the auspicious one, became Hanu-mat. The Bindu, (drop), indicative of the Isvara, became of itself the wielder of the discus, S'atru-ghna. The Nada-part should be known to have become the great Lord Bharata and is verily what is known as the S'ankha, (the conch of Visnu). The Purusa of the Kala became actually Laksmana, the upholder of the earth. The Kalatita became the great goddess, (Laksmi) herself, known as Sita. What is beyond that is the Paramatman, S'ri Rama, the Purusottama, (the most exalted of all). (2-5)

S'RI RAMA, OF THE CHARACTER OF THE ATMAN

OF ALL BEINGS

The syllable, " Om," comprehends all these (aforesaid features). Its supplementary interpretation, (by way of further elaboration of its import), would comprehend all things whatsoever, belonging to the past, the future and the present, (including the A-vyakta and the like, transcending time), which are of the character of the ninety-six eternal verities, the seventy

THE TARA-SAROPANISAD 89

crores of Mantra-s made up of sounds, the fifty-one Matrka-s, (the letters of the Samskrt alphabet), and their variants, the thirty-three crores of gods commencing from Brahman, (the creator), the Vedic and other metres, Gayat-ri and the like, the hymns of the Rg-, Yajus-, Sama- and Atharva-veda-s, the sixteen Kalā-s, (from the Prana on to Naman), the powers (of desire, knowledge and action), the five kinds of functions, viz., creation, sustenance, destruction, veiling and benedic- tion, all these and such others, are S'ri Rama alone, the import of the Pranava. He who who knows thus, (that there is nothing apart from S'ri Rama, becomes S'ri Rama alone). The second (section) is the essence of the Yajur-veda. (6,7)

KHANDA III

THE EIGHT TANU-MANTRA-S RELATING TO .

JAMBAVAT AND OTHERS

Thereupon, Bharadvaja asked the sage Yajna-valkya thus: " Pray, relate unto us O Lord, with which Mantra-s is the Paramatman pleased, (in consequence whereof) he will reveal himself unto us ? " Sage Yajfla- valkya replied (unto him thus) : " Om S'ri Paramātman, who is Narayana, is the Lord Jambavat, indicated by " A." Bhur-bhuvaḥ-suvaḥ. Unto him, salutation, salutation. Om, S'ri Paramatman, who is Narayana, is the Lord Hari-nayaka, (Su-griva), of the form of Upendra,

90 THE VAISNAVOPANISAD-S

indicated by " U." Bhur-bhuvah-suvah. Unto him, salutation, salutation. Om, S'ri Paramatman, who is Narayana, is the Lord Hanu-mat of the form of S'iva, indicated by "M." Bhur-bhuvaḥ-suvaḥ. Unto him, salutation, salutation. Om, S'ri Paramatman, who is Narāyana, is the Lord S'atru-ghna of the form of the Bindu. Bhur-bhuvah-suvah. Unto him salutation, salutation. Om, S'ri Paramatman, who is Nārāyaņa, is the Lord Bharata of the form of the Nada. Bhūr- bhuvah-suvah. Unto him salutation, salutation. Om, S'ri Paramatman, who is Narayana, is the Lord Laksmana of the form of the Kala. Bhūr-bhuvaḥ- suvah. Unto him salutation, salutation. Om, S'ri Paramatman, who is Narayana, is the great goddess Sita, of the form of pure sentience. Bhur-bhuvaḥ- suvaḥ. Unto him salutation, salutation. Om, S'ri Paramātman, who is Narayana, is the Lord (S'ri Rama), that transcends beyond that, the Parama-purusa, the most ancient Purusottama, the eternal, the pure, the en- lightened, the emancipated, the absolutely real, the exquisitely blissful, the endless. Bhur-bhuvah-suvah. Unto him salutation, salutation. [S'ri Paramatman should be construed as "the Paramatman, that remains as the residual substratum of the form of the Kaivalya- s'rl, the sublime beatific state of aloneness." That Paramatman, who is Narayana, indicated by the eight syllables, (symbols), " A" and others, and assumes the eight forms, Jambavat and others, (as Ams'a-s of Visnu, incarnate as S'ri Rama), is really the Paramat- man of the form of S'ri Rama (nondifferentiated from

THE TARA-SAROPANISAD 91

;he innermost Atman), and should be conceived of by :he seeker, in the attitude, " I am S'ri Rama alone ".] (1-9)

FRUIT DERIVED FROM THE MUTTERING OF THE VIDYA AND FROM THE KNOWLEDGE OF ITS IMPORT

He who learns this eight-fold Mantra, becomes hallowed by fire. He becomes hallowed by air. He be- comes hallowed by the Sun. He becomes hallowed by Rudra. He becomes hallowed by all the Deva-s. Thereby are accomplished the fruits of having recited the Itihasa-s, the Puraria-s, and the Rudra-s a hundred thousand times. By the remembrance frequently of the eight-syllabled Mantra of Sriman-narayaņa, is ac- complished the muttering of the Pranava, ten-thousand times. It sanctifies ten generations afore and ten genera- tions after (of the practitioner of the Vidya). He who knows thus, attains the exalted state of Narayana. (10)

THE EXALTED STATE ATTAINED BY THE KNOWER OF THE VIDYA

That is the exalted state of Visnu, (which is identi- cal with the boundless expanse of the Brahman). (Themselves remaining in that peerless state of infinite existence, pure sentience and unsurpassed bliss), the sages (that are the most exalted knowers of the Brah- man), visualize it as the Paramatman alone, with their eyes outspread in the direction of that self-manifest

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sentience, with their passions cast away and their inner senses fully alert, and expound most clearly that most exalted state of Visnu .- Thus the Upanişad. The third section is the essence of the Sama-veda. (11,12)

THE TRI -PAD - VIBHUTI - MAHA - NARAYA ŅOPANIŞAD

[This Upanisad, which is the fifty-second among the 108 Upanisad-s and forms part of the. Atharva-veda, expounds the four quarters of the Brahman, viz., the A-vidya, the Vidya, the Ananda, and the Turiya, investigates into the real nature of the aspectful and the aspectless forms of the Brahman, and the coming into existence, as well as the dissolution of Maya, clearly explains the profound secret of the Brahman, points the way to liberation, through crossing the ocean of worldly existence, gives an exposition of the Maha-narayapa- yantra as a whole and of its individual parts in detail, and winds up with a glorification of the state of the Traipada-Brahman, attainable through the negation of all other states].

KAŅA I

CHAPTER I

EXPOSITION OF THE FOUR-FOLD CHARACTER OF THE FORM OF THE BRAHMAN

DESIRE OF THE PARAME-STHIN TO KNOW THE PROFOUND SECRET

Once upon a time, (Brahman), the Parame-sthin, seeking to attain the knowledge of the profound secret

94 THE VAISNAVOPANISAD-S

of the transcendent truth (of the Brahman), went through a course of penance for a thousand years, according to the system of reckoning obtaining among the celestials. When the thousand years elapsed, Brahman, (the Parame-sthin), asked the Great Lord, Visnu, who manifested himself before him, as a result of the very severe penance (of Brahman, through Kevala-kumbhaka), thus : " O Lord ! Pray relate unto me the profound secret of the transcendent truth. Thou alone art capable of revealing the profound secret of the transcendent truth. There is none other. (If thou Shouldst question me)-" How can that be so ? "-the same is answered (by me) thus : " Thou alone art omniscient. Thou alone art omnipotent. Thou alone art the prop of all. Thou alone assumest all forms. Thou alone art the Is'vara, (sovereign-lord), of all. Thou alone art the controller of all. Thou alone art the protector of all .. Thou alone art the cause of the final dissolution of all. Thou alone art the cause of the final beatitude of all. Thou alone art of the character of existence and non-existence. Thou alone art indistinguishable, either as existent or as non-existent. Thou alone art the pervader, right through the interior and about the exterior of all. Thou alone art intensely subtle. Thou alone art the greatest of the great. Thou alone art divorced from the great Maya, (primordial illusion at the root of all ignorance). Thou alone art the cause of the varying revolutions of the great primordial illusion (at the root of all ignor- ance). Thou alone art the cause of the dissolution

THE TRI-PAD-VIBHUTI-MAHA-NARSYANSIOPANISAD 95

of all illusion (at the root of ignorance). Thou alone art taking sportive delight in ignorance. Thou alone art the support of all ignorance. Thou alone art capable of being discovered through the Vidya-s, (systems of esoteric knowledge). Thou alone art the very form of esoteric knowledge. Thou alone transcendest all esoteric knowledge. Thou alone art the prime cause of all causes. Thou alone art the totality of all causes. Thou alone art all causes in their individual aspect. Thou alone art indivisible bliss. Thou alone art bliss in all its fullness. Thou alone art bliss unsurpassed. Thou alone art the Turiya-turiya, (manifesting himself at the topmost reach of the Turlyom-kara). Thou alone art the Turiyatita, (transcending the Turiya). Thou alone art the quest of the innumerable Upanişad-s and other connected lore. Thou alone art the quest of all the S'astra-s. Thou alone art the quest of all the celestials, with Brahman, Rudra, and Indra at their head, as also of all the Agama-s (bearing on tradition). Thou alone art the quest of all seekers after liberation. Thou alone art the quest of all immortals, that are ever emanci- pated, such as Sanaka and others. Thou alone art immortal. Thou alone art all. Thou alone art all. Thou alone art all. Thou alone art all liberation. Thou alone art the bestower of liberation. Thou alone art the means of attaining all kinds of liberation. Apart from thee, there is nought else. Whatever is be- lieved to be apart from thee, all that is vitiated (by Maya)-This is my firm conviction. Hence, thou alone art the expounder, thou alone art my preceptor, thou

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alone art my father, thou alone art the supreme director of all, thou alone art all, thou alone art always to be resorted to. This is what has been my firm resolve. (1)

THE CONVERSATION BETWEEN PRECEPTOR AND PUPIL THROWING LIGHT ON THE PROFOUNDEST OF ALL SECRETS

Thereupon, (on being thus praised by the Parame- sthin, as the basis of all forms and of the form of absolute sentience eclipsing all things apart from the Paramatman himself), the knower of the transcendent truth, the Great Lord, the Paramatman Visnu, signifying his approval, in the first instance, with the words, " Well said," and being very much pleased (with the Parame- sthin), spoke unto him as follows: "I shall presently relate unto thee all about the profound secret of the tran- scendent truth. Do thou listen attentively (thereto), O Brahman ! What is known as the " Deva-dars'i," in the Atharvana- s'akha, what is known as the " Parama- tattva-rahasya," in the Atharvana-maha-narayanopani- sad, this ancient dialogue between the preceptor and his pupil, is ever awake in one's memory, because of its being widely known. From the study of which (real form) all bonds burst asunder, from the knowledge whereof the profoundest of all secrets becomes un- ravelled, through the perception of that real form of the Paramatman, all great men attained, of yore, the exalt- ed state of the Brahman, (2)

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 97

THE QUERY OF THE PUPIL

(Quoth the pupil): " How is that (knowledge of the transcendent truth to be acquired ?) " (Replied the preceptor): " With all his mental functions tranquil- lized, with his inner senses brought under complete control, thoroughly detached from worldly existence, extremely pure, entirely devoted to the Guru and firmly established in leading an austere life, the pupil should, after resorting to a Guru, well-grounded in the realiza- tion of the Brahman, prostrating himself flat on the ground like a stick before him, after circum-ambulation, and remaining in close proximity to him, with his palms clasped in the attitude of prayer and due modesty, address him thus : " O Lord-preceptor mine ! the profound secret of the transcendent truth should be clearly expounded unto me." (3, 4)

THE EXPOSITION OF THE REAL FORM OF THE

BRAHMAN BY THE PRECEPTOR

Appreciating the pupil (earnestly seeking enlighten- ment) the preceptor replies unto him with great con- descension and genuine pleasure, thus : " The procedure laid down in the Upanisad, relating to the unfolding of the profound secret of the transcendent truth, is pre- sently expounded unto thee. Do thou listen to it with due attention. Of what character is the Brahman, (the transcendent truth) ? What remains unaffected through the three derations, (the past, the present and the future), is the Brahman, What remains unaffected 7

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through all time, (eternity), is the Brahman, What is possessed of the three properties, (rhythm, mobility and inertia), and what is not possessed of those properties, its real form is the Brahman. What is devoid of either beginning or middle or end is the Brahman. All this (phenomenal world) is indeed the Brahman. What transcends illusion, (the root of all ignorance), what tran- scends the properties of such illusion, is the Brahman. What is the endless, the immeasurable, the indivisible and the entirely full is the Brahman. What is the non- dual, and the exquisitely blissful; the pure, the awaken- ed and the emancipated; the real existence pervading through the real form of the Atman ; the non-differen- tiated and the non-limited is the Brahman. What is the supreme existence, sentience and bliss, manifest of its own accord is the Brahman. What is beyond the range of the mind and articulate expression, is the Brahman. What is beyond the reach of all testimony, is the Brahman. What is knowable through all the known systems of Vedanta, is the Brahman. What is incapable of being determined by the circumstances of time, place and substance, is the Brahman. What is the fulness of all, is the Brahman. What is the Turiya, the aspectless, the one absolute, is the Brahman. What is the nondual, the indescribable, is the Brahman. What is of the charac- ter of the Pranava, is the Brahman. What is described to be of the character of the Pranava, is the Brahman. What is of the character of all the Mantra-s, such as the Pranava, is the Brahman. What may be characterized as being comprised of four quarters, is the Brahman. (5)

THE TRI-PAD-VIBHUTI-MAHA-NARAYAISIOPANISAD 99

. THE BRAHMAN, FOUR-QUARTERED IN CHARACTER

(Query): " How does it, (the Brahman), become (possessed of) four quarters ? (Answer) : " The A-vidya (ignorance)-quarter and the Vidya (knowledge)-quarter; also the Ananda (bliss)-quarter and the Turiya (fourth)- quarter .- Thus (these are the four quarters of the Brahman). The Turiya-quarter is (further made up of) the Turiya-turiya and the Turiyatita. [Of the two, the Brahman and what is apart from the Brahman, the Brahman, (which is identical with the Atman), which is known as the Tri-pad,it being composed of the three quar- ters, Vidya, Ananda and Turiya, overlaps, as the Turiya- turiya, the first three quarters entirely, and the first three subdivisions of the Turiya-quarter as well, and remains as the peerless, indivisible Paramätman alone. This Paramatman is attained, simultaneously with the dawn- ing of the knowledge resulting from the negation of ignorance and its concomitants, which cause the delu- sion relating to the existence or otherwise of things apart from the Paramatman and is of the nature of absolute noumenal existence, irrespective of the per- sistence or otherwise of the delusion brought about by the misconceptions delating to things apart from him. The Brahman is sought to be split into four quarters, only with a view to grasp its full import, and each of the quarters is further looked upon from four different aspects, viz., Sthula (gross), Suksma (subtle), Bija (potential) and Turya (the fourth), (that forms the basis of all these aspects) and these again are dealt with

100 THE VAISNAVOPANISAD-S

individually (in Vyasti) and collectively (in Samasți). Of the four divisions of the Turlya-quarter, viz., the Gross-turya, the Subtle-turya, the Causal-turya and the Turya-turya, the last one, (which alone remains after the negation of the rest), is known as the Para-(tran- scendent) stage and comprehends all others by tran- scending them all. What remains after the denial of even that stage, is known as the Turlyatita, the Brahman alone, that manifests itself at the topmost pitch of the Turlyom-kara, which is identical with the Brahman alone.] (6,7)

THE DIVISION INTO FOUR QUARTERS

(Query): How is the differentiation of the four quarters (to be made) ? (Answer): The A-vidya- quarter, (which is the gross part, based on the ignor- ance of the Atman), is the first quarter, (which is distinguishable from the others). The Vidya-quarter is the second, the Ananda-quarter is the third, while the Turiya-quarter is the Turiya, (the fourth) .-- Thus. [The second, the third and the fourth are indis- tinguishable, as they are subtler than the first, each succeeding one being subtler than the preceding ones, and are of the character of the Sūksma, (subtle), the Bija, (potential) and the Turya, (the transcendent- fourth) respectively, and altogether related to the first quarter]. Primordial ignorance, (which is at the root of all delusion), is in relation to the first quarter alone and not elsewhere, (in relation to the other three

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 101

quarters). The divisions, known as knowledge, bliss and the Turya, are established pervading all the four quarters. [It should not be supposed, that the Brahman, which is also known as the Tri-päd, is confined to the last three quarters and has nothing to do with the A-vidya-quarter. The Tri-pad-caitanya, being of the character of non-differentiated sentience, cannot be said to be confined to the last three quarters alone and as such comprehends the first as well. The plane of the Turiya-caitanya is reached at the close of the three quarters commencing from Vidya, when alone the consciousness of remaining as the Brahman alone, is awakened. The A-vidya-quarter can be easily distin- guished from the rest, as it is the domain of gross per- ceptions confined to the quintuplicated, great elements. The non-quintuplicated Tan-matra-s, and the Mahat and the A-vyakta, fall outside the range of the gross A-vidya and are included in the subtle Vidya- and the other subtler quarters. Hence, the last three quarters are established as pervading all the four quarters, the subtler ones overlapping the less subtle ones, in the relation of cause and effect, the Turiya-turiya, the subtlest of them all, overlapping all the others and being the prime cause of all.] (8,9)

DIFFERENTIATION OF THE VIDYA, THE ANANDA, AND THE TURIYA QUARTERS

(Query): Should it be so, (and the Vidya-, the Ananda- and the Turiya-quarters of the Brahman per- vade 'all the four quarters, including the A-vidya-quarter),

102 THE VAISNAVOPANISAD-S

then, how can there be the differentiation of the Vidya- and other quarters, (from the A-vidya quarter of the Brahman) ? (Answer): With the preponderance of each of these, there is just the pretext of a distinction. In reality, however, there is no (well-marked) difference (among the four quarters). Of these, the one quarter that occupies the lowest plane, (wherein the A-vidya-aspect of the Brahman preponderates), becomes variegated with ignorance, (when the remaining portion which has senti- ence as the basis, is apparently eclipsed). The triad of quarters (of the Brahman), that is higher up, (wherein sentience preponderates), becomes the pure perception of the form of unalloyed bliss,that is imperishable, (when the A-vidya-quarter stands thoroughly eclipsed). The same (sentience of the Brahman) manifests itself as an in- divisible, immense heap of radiance, of the character of uncommon and exquisite bliss. The same (substratum of the four quarters, the Turiya), becomes indescribable, nondemonstrable and of the character of the indivisible, one essence of bliss. Therein, (in the three quarters), in the middle region of the intermediate quarter (of the triad, viz. bliss), there manifests itself the eternal Vai-kuntha, with the aspect of a flood of radiance, that is immeasurable. That (eternal Vai-kuntha) manifests it- self with a radiance all its own, indicative of the in- divisible bliss of the Brahman, that has in no wise been surpassed by (any other) bliss, (it being peerless). Where unbroken halos are seen, there alone shines with efful- gence the supreme seat of Visnu, the great Lord, mani- festing itself from the interior of a heap of radiance,

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 103

immeasurable and celestial, indicative of the glory of Visnu and of the character of indivisible bliss. There is distinctly seen the exalted abode of Visnu, resembling the beautiful pot containing the nectar of immortality, (floating) over the surface, in the middle of the ocean of milk, (when it was churned at the time of the great deluge). Immersed in the celestial radiance of Su-dar- s'ana, (the beautiful discus of that name, wielded by Maha-visnu), the Lord of the Su-dars'ana, Adi-narayana, is seen enveloped in a heap of radiance, which is un- common, continuous, non-dual and of the character of unsurpassed bliss, even as Surya-nārayana is surrounded by the halo of solar radiance. He alone is the Turiya- brahman. He alone is the Turiyatita. He alone is the all-pervading Visnu. He alone is the transcendent radiance, worthy of being described by all the sacred texts indicative of the Brahman. He alone is beyond the influence of Maya, (Illusion). He alone is beyond the influence of the three Gupa-s. He alone is unaffected by time. He alone is not subject to the limitations imposed by all actions and austerities. He alone is not conditioned by any word of promise. He alone is the transcendent over-lord. He alone is the Purusa of hoary antiquity, who is acclaimed by the Pranava and all other Mantra-s, who is devoid of beginning and end, who is ever full of the harmonious perception of pri- mordial space, time and substance and is the Turiya, (the fourth part, transcending the other three), who is full, who is firmly resolved to uphold the truth, who delights in: his own self, whose own real form is

104 THE VAISNAVOPANISAD-S

unaffected by the three durations, (the past, the present and the future), who is self-luminous, who is full of his own glory, who is devoid of any other peer possessed of the same seat as his, who is devoid of any other peer in the same predicament as he, or any other in any way superior to him, who recognizes no divisions, such as day and night, who recognizes. no divisions of time, such as the year, and the like, whose glory, being full of the bliss of the Brahman, is endless and incompre- hensible, who is worthy of being described by expressions such as, the Atman, the Antar-atman, (immanent in all), the Paramatman, (that transcends all), the Jnanatman, (attainable through the right kind of knowledge), the Turiyatman, (the Atman of the fourth dimension), and the like, who is the non-dual, transcendent bliss, the glorious Lord, who is eternal, stainless, devoid of mis- conceptions, detached, and indescribable, that pure radiance, Nārāyana, is one alone. There is no peer to match him whatsoever .- Thus. (11)

FRUIT DERIVED FROM THE KNOWLEDGE OF THIS TRUTH

He who knows thus, (that Narayana is one alone, with no peer to match), that Purusa, (the Jiva), attains the state of incorporeal aloneness, (simultaneously with the dawning of the knowledge thereof) and remains as the peerless Brahman. Through the worship of (the qualified Brahman known as) that (Narayana), the Purusa, (the Jiva), attains (one or other of the four kinds

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 105

of liberation, ultimately leading to) the attainment of identity with that (Narayana), without doubt, (in accord- ance with the degree of spiritual development attained by him). [The four kinds of liberation are: Sa-lokya, Saml- pya, Sa-rupya and Sa-yujya, respectively leading to identity of plane, identity of immediate presence, identity of form, and identity of substance, ultimately resulting in communion with the Paramatman of the character of Narayana.] (12)

CHAPTER II

EXPOSITION OF THE ASPECTFUL AND THE ASPECTLESS FORMS OF THE PARA-BRAHMAN

DOUBT AS TO THE ETERNAL CHARACTER OF NARXYANA POSSESSED OF AN EXTERNAL ASPECT

Thereupon, (after listening to the preceptor's exposition of the four-fold character of the Brahman), the disciple asked his Lord-preceptor thus : " O Lord, the eternal nature of Vai-kuntha, as well as of the Lord Narayana, has been alluded to by thee. Also, that he, (Narayana), alone is the Turiya-brahman, (the substra- tum of the Turiya-caitanya), has been alluded to (by thee). That Vai-kuritha, (the supreme-seat of Visnu), is possessed of an external aspect and likewise Narayana is possessed of an external aspect, whereas the Turiya is devoid of an external aspect. Whatever is possessed of an external aspect, is (by implication) possessed of

106 THE VAISNAVOPANISAD-S

(palpable) limbs. Hence, so say the Vedic texts, what- ever is possessed of an external aspect is transient, while whatever is devoid of an external aspect is eternal. Also, whatever is possessed of limbs, all that is transient. This is established both by inference and actual experi- ence (in every-day life). Hence, it is in the fitness of things to posit the transient character of both of them, (viz., Vai-kuntha and Nārayaņa). While so, how has the eternal character of both of them been posited ? From the Vedic text, " The Turiya is imperishable," the eternal character of the Turiya is well established. Eternity and transience are, by nature, qualities that are incompatible with each other. In the Brahman, (which is said to be Narayana), one of the two, the in- compatibility becomes all the more pronounced. Hence, it is obvious, that the non-eternal character of Narayana as well of the Vai-kuntha can alone be posited. (1)

DIFFERENTIATION OF THE ASPECTFUL INTO WHAT IS SOPADHIKA AND NIR-UPADHIKA

The preceptor then refutes (the pupil's arguments) thus: " (What thou sayest is no doubt) true. (How- ever), what is possessed of an external aspect is of a two-fold character : viz., what is subject to Upadhi and what is immune from Upadhi. (2)

EXPOSITION RELATING TO WHAT IS POSSESSED OF AN EXTERNAL ASPECT SUBJECT TO UPADHI

(Query): Of the two, how is what is possessed of an External aspect, subject to Upadhi, (to be

TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD

distinguished from the other) ? (Answer): The entire multitude of causes and effects, based on A-vidya, (ignorance relating to the Atman) are comprised in (the three sub-divisions, viz,, the gross, the subtle and the potential, of) the A-vidya-quarter (of the Brahman) alone and not included elsewhere, (in the Turya sub- division of that quarter). Hence all that is based on A-vidya (of the three types aforesaid) is alone possessed of an external aspect and has limbs as well. For the reason that it has limbs, it becomes necessarily of a transient character. (3, 4)

EXPOSITION RELATING TO WHAT IS POSSESSED

OF AN EXTERNAL ASPECT BUT IMMUNE

FROM UPADHI

(Query): What is possessed of an external aspect and subject to Upadhi has been described (by thee). If that is so, how is what is possessed of an external aspect, but which is immune from Upadhi (to be distingui- shed from the former) ? (Answer): What is possessed of an external aspect, but which is immune from Upadhi, (i.e., the Turya-subdivision of the A-vidya-quarter of the Brahman), is of a three-fold character, thus: possessed of the Brahma-vidya-aspect, (the Sthūla (gross) portion of the Turya-sub-division of A-vidya); possessed of the Ananda-aspect, (the Suksma (subtle) portion of the same sub-division of A-vidya); and possessed of both (the Brahma-vidya and the Ananda)-aspects, (the Bija- (potential) portion of the same sub-division of A-vidya).

108 THE VAISNAVOPANISAD-S

This three-fold aspect is further (subdivided into) the two types of the eternally aspectful and the aspectful through liberation. The eternally aspectful is devoid of begin- ning and end and is everlasting, (as the same, when looked upon' as of the character of the Turya-Virat-, the Turya-sūtra- and the Turya-blja-caitanya-s, has neither beginning, nor end and is perpetual, when sharing the characteristics of the Turya-turya). The aspectful through liberation, comprises the aspect of those Jiva-s of the phenomenal world, that have attained liberation of the four kinds, Sa-lokya and others, through the mere practice of intense devotion unto and the worship of the Paramatman, (without having recourse to the disciplinary courses of S'ravapa, Manana, Nididhyasana and Anu-saipdhana). In the case of the aspectful (variety) through liberation, there occurs the manifestation (of the Brahman), through the indivisibly vast knowledge (derived from the instruction relating to Vedanta, imparted by the Paramatman, through intuition). That (aspect of the Brahman, that is attained by the practitioner in consequence of adopting this course), is also everlasting. (5, 6)

EXPOSITION RELATING TO THE EVERLASTING

CHARACTER OF THE ASPECT (OF THE BRAHMAN)

ATTAINED BY THE LIBERATED

(Query): Others say that the aspect (of the Brahman) attained by the liberated, is but the result of

THE TRI-PAD-VIBHUTI-MAHAA-NARAYANOPANISAD 109

ardent desire. How then can that (aspect) be ever- lasting ? (Answer) : For the reason that the sentience of the Brahman, which is non-dual, indivisible and full, which is of the character of unsurpassed, exquisite bliss and is pure, enlightened, emancipated and real likewise, is aspectful, the everlasting character of what is aspect- ful, but immune all the same from Upādhi, becomes established (beyond doubt), (due to the great influence of the knowledge imparted by the Paramatman). For the self-same reason, viz., that the superiority of the Brahman (of the form of sentience) that is aspectful, but immune from Upädhi, (over the other type which is subject to Upädhi) becomes established as aforesaid and also for the reason that the former is limbless, (while the latter is invested with limbs), the tran- scendent superiority of any other thing over the Brahman is thrown into the far-off background, (as both the limbless and limbful varieties have the aspect of the Brahman that is everlasting, as their common feature). That the sentience of the Brah- man is per se devoid of limbs, is averred in all the Upanisad-s and is the final conclusion arrived at by all the S'5stra-s, (bearing on the subject), (whether the Brahman is looked upon as peerless and leading to the conclusion that the Jiva and the Is'vara are identically the same as the Brahman, or the two are looked upon as limbs of the Brahman, not capable of differentiation, or as counter-parts of the Brahman, respectively leading to the three schools of Vedanta, represented by monism, qualified monism and dualism). (7, 8)

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DIFFERENTIATION OF THE VIDYA-, THE ANANDA- AND

THE TURFYA-PORTIONS POSSESSED OF ASPECT

(Query) : The absence of difference, (i.e., the identity in nature) among the Vidya-, the Ananda- and the Turiya-(portions of the Brahman, is alone heard described everywhere, (in the Upanisad-s and the S'astra-s). How then can there be differentiation of the Vidya and the other portions possessed of aspect ? (Answer): The preceptor then refutes (the arguments of the pupil) thus: "(What thou sayest is no doubt) true. (However), Vidya becomes possessed of aspect, through the preponderance of the Vidya-(aspect). Ananda becomes possessed of as- pect, through the preponderance of the Ananda-(aspect). Both of them become possessed of aspect, through the preponderance of both aspects together. The differen- tiation, (such as is apparent among them), is the difference due to the preponderance (of the respective aspects) alone. In reality, however, there is no differentiation possible at all, (they being identical in character). (9,10)

REMOVING THE APPARENT INCONSISTENCY INVOLVED

IN RELATION TO THE ASPECTFUL AND THE

ASPECTLESS CHARACTER OF THE PARAMATMAN

(Query): O Lord ! The aspectful and the aspectless characters of the Para-brahman, that is indivisible, non-dual and characterized by exquisite bliss, are mutually inconsistent (lines of approach). How can the

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 111

inconsistency between the two (positions) be reconciled ? (Answer): The preceptor then refutes (the arguments of the pupil) thus : " (What thou sayest is no doubt) true. (However), even as between (the Brahman), the great cosmic air, that permeates all (beings), (in the form of the chief sentient and active principle) and is aspectless, on the one hand, and the Great god, Vayu, identical with the former and reputed as the presiding deity over the organ of the perception of touch and pos- sessed of aspect, on the other, there is absence of differ- ence (identity) alone recognized everywhere, even as in the case of (the gross elements), earth and others (that are aspectful and) that pervade all bodies, on the one hand, and the gods, that are the S'esa-s, (divisions of the aspectless Brahman), possessed of the aspects of their supreme director, (the Brahman, connected with the bodies pervaded by them, (wherein they function through the organs of sentience and action) on the other, there are recognized everywhere the respective deities, that are identical (with the active and sentient principle, forming the basis of the various functions) and differing (from the non-sentient divisions of the body, forming the seats of the sentient and active functions), even so, in the case of the Para-brahman embracing the character of the (Virat-, Sutra-, the Bija- and the Turiya)-St- man-s of all types, there can be no inconsistency in differentiating it as the aspectful and the aspectless. In the case of the Para-brahman, possessed (through at- tribution) of various, variegated and infinite powers, there can be no inconsistency in the realisation of its

112 THE VAISNAVOPANISD-S

real form. On the other hand, it is only when the form- less character of the Brahman is posited, there is scope for inconsistency of an endless character. Further, even in the case of the incarnations (of Visnu), such as R3ma, Krsria, and the like, the attribution (to such incarnations) of the transcendent reality and the ex- quisite glory of the Para-brahman, which is non-dual and of the character of unsurpassed bliss, is recognized everywhere as quite appropriate. That being so, what need be said of (the appropriateness of such attribution) in the case of the Para-brahman, that is full in all respects and is at the same time of the character of non-dual, exquisite bliss ? Otherwise, should the absolute aspectlessness (of the Para-brahman) be conceded, re- gardless of the aspectful character in reality of the all- full Para-brahman, in that case, there is established the non-sentience of the (aspectless) Para-brahman, as of the absolutely aspectless ethereal sky. Hence the aspect- ful and the aspectless characters of the Para-brahman are considered, in reality, to be established as inherent (in the very nature of the Para-brahman). (11-13)

THE SPRINGING UP OF A-VIDYA FROM ADI-NARAYANA

The coming into being, sustenance and dissolution of the Mulavidya, (Maya, the root-cause of ignorance), are brought about by the opening and the closing of the eye-lids of the aspectful Adi-narayana, who is of the character of non-dual, exquisite bliss and is of the aforesaid (aspectful and aspectless) description. At some time, (before the several orders of creation came

THE TRI-PED*VIBHOTI-MAH7^NXRXYANOPANI$AD 113

to be created), the opening of the eye-lids of Sdi- nSrStyana,. who delights in his own self and encompasses all to the fullest extent, (he being the Paramatman), takes place, whenever there springs in him the desire to do so. In consequence thereof, there is the manifesta- tion of the A-vyakta, (indistinct chaos), the primordial root-cause (of the phenomenal world), in the lowest (A-vidya)-quarter of the Para-brahman, that is the prime-cause of all. From the A-vyakta there is the manifestation of (Maya), the primordial root (of the cosmos of the phenomenal world), as well as the manifestation of Mulavidya, (primordial ignorance, the concomitant of all illusion). It is because of this, that the Brahman (out of which originated Maya and Mulavidya), (the imperishable Kuta-stha), that is con- noted by the term " Existence," becomes variegated with ignorance. Thence, (from Maya and A-vidya), the Mahat, (the vast and distinct cosmos, comes into being). From this cosmos there springs up individual- ity. From individuality (come into being) the five subtile elements. From the five subtile elements spring up the five great elements. From the five great ele- ments there comes into being, one quarter of the Brahman, the one vast expanse of the egg of ignor- ance, (the macrocosm). (14)

THE GREATNESS OF NARAYANA SEATED ON THE A-VIDYAN'DA

Therein (in the A-vidya'nda) was seated Narayana, in the guise of M5ya, but in reality fashioned out of 8

114 THE VAISNAVOPANISAD-S

(the pure Brahman), the infinite existence transcending all attributes and of the character of unsurpassed bliss, (such guise having been assumed by him) sportively. He alone is the eternally full Vai-kuttha-narayapa, pervading all the quarters (of the Brahman). He, the Turlya, that is the prime cause of the various multitudes of causes and effects, such as the creation, sustenance and dissolution of the infinite crores of macrocosms, he, the Parames'vara, that transcends the Great Illusion, (Maha-māyā), prevails (over all eternal verities). From him originates the Sthula-virat-purusa. He becomes possessed of the form of the Virat-purusa, the primordial cause of all. That (Purusa) again becomes the Purușa with an infinite number of crests and possessed of an infinite number of eyes, arms and feet. Possessed of an infinite number of ears, he takes a firm foot-hold, per- vading all. He becomes the pervader of all. He becomes possessed of a form, with and without attributes. He becomes possessed of the form of radiance, manifesting the power of the supreme being, through the strength of the realization (of the real form of the Brahman). He assumes the aspect of the various wonderful pheno- menal worlds, infinite in number. He assumes the aspect of the glorious lord, through the aggregation of the infinite and exquisite glories (of the Brahman) of unsurpassed bliss. He assumes the aspect of auspicious properties, infinite in number, such as unsurpassed excellence, unbridled power, omniscience, omnipotence, supremacy over all and the like. He assumes the aspect of a heap of radiance, which transcends the

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 115

range of verbal expression and is infinite and divine. He becomes the pervader of all A-vidya nda-s, (macro* cosms). He further becomes the embodiment of the glory of the Para-brahman, which is characterized by exquisite bliss, which is peerless and exceedingly un- surpassed, and forms the basis of the infinite allure- ments of the great Illusion (of the phenomenal world). From out of each hair-follicle of this (Narayana), are generated infinite myriads of macrocosms, veiling his real nature. In every one of these macrocosms, there comes into being an incarnation of Narayaņa. From Narayana is generated Hirapya-garbha. From Narayana is generated the form of the Viraj of the macrocosm. From Nārayana are generated the Praja-pati-s, (the lords of created beings), that create all the various worlds. From Närayana are generated the eleven Rudra-s. From Narayana are created all the worlds. From Nārayana is created Indra. From Narayana are likewise created all the celestial beings. From Narayana alone are generated all the Aditya-s, twelve in number, all the (eight) Vasu-s, all the (seven) seers, all beings, and all the Chandas-s (of the Veda-s). From (Narayana all of them drive their sustenance. In Narayarja, they meet with their dissolu- tion. Hence, the eternal, the imperishable, and the transcendent (Narayana) is the Sva-raj. Brahman, (the creator), is Narayana. S'iva, the destroyer is also Nara- yaoa. Indra also is Narayana. The four cardinal points are Narayana. The (other four) intermediate points are Narayana. Time is Narayana. All action is Narayana, The corporeal and the non-corporeal

116 THE VAIŞNAVOPANIŞAD-S

are also Narayana. All of the character of causes and all of the character of effects are Narayana. What- ever is of a description differing from these two, (viz., cause and effect), is Narayana. The transcendent radi- ance, full of the manifestation of the Brahman, full of the bliss of the Brahman, which is eternal, changeless, unattached, denomination-less, that pure radiance is exclusively Narayana. Of him there is no counterpart whatsoever, nor any to match him or excel him. Of this there is no doubt. (15-16)

FRUIT OF THE KNOWLEDGE OF THIS (SECRET)

He who knows thus in reality, becomes verily liberated, having burst asunder all bonds and overcome death. He becomes liberated. He, who, having known (Narayana) in the aforesaid manner, always worships that (Narayaņa), that Purușa becomes Nārāyaņa alone, becomes Narayana alone. Thus the Upanisad. (17)

2HAPTER III.

EXPOSITION OF THE FORM OF DISSOLUTION OF THE MULAVIDYA

THE PHENOMENAL WORLD OF IGNORANCE, THE SPORT OF THE GREAT ILLUSION

Thereupon, (having listened to the preceptor's ex- position of the origin of the Mulavidya), with the words.

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"That is so," the pupil asked his preceptor as follows : " My lord-preceptor, (that art) the knower of the highest truth ! The mode of origin of the great root-cause of ignorance, along with (the manner of) its full play has been related by thee. Of what character is the mode of origin of phenomenal existence ? That should be related unto me in detail. I desire to know the truth on which it is based." Saying, " I shall presently do so," the preceptor discoursed thus : " The entire phenomenal worldj admittedly appears to be as having had no origin, (so long as the ignorance of the real nature of noumenal existence prevails and perfect knowledge has not dawned). There is however doubt generated as to whether it is eternal or only of a transient character. Phenomenal existence is of two kinds : the Vidya-pra- pafica and the A-vidya-prapanca. The eternal character of the Vidya-prapafica, (such as Vai-kuntha and the like), is well-established, as it is the sportive creation of Visnu, the eternal sentience, that is bliss and also because of its being pure, of the form of gnosis, thoroughly emanci- pated, real and blissful, (which, would last as long as its real prop, Visnu, would). As for determining as to how far the A-vidya-prapafica, (phenomenal existence based on ignorance), is of an eternal or a transitory character, some say that its eternal character is (derived from) its course (uninterruptedly, as a perennial stream). Others maintain, that it is transitory, because of its being spoken of in the S'astra-s, as being subject to dissolu- tion, (at the end of the Kalpa), in the great deluge and such other cataclysms. It cannot be of both characters

118 THE VAISNAVOPANISAD-S

(at the same time). (If so), of what other character could it be ? All this phenomenal existence is verily of the character of contraction and expansion, (i.e., in- volution and evolution), of the character of the dalliance of the great illusion alone, (resembling the folding and unfolding of a picture on a piece of canvas). When looked at from the point of view of the supreme truth, there is really nothing (apart from the Brahman), re- sulting from the dalliance of the root-cause of ignor- ance, (Maya, the great illusion), that is devoid of setting and rising, (and is ever ascendant). (Should it be asked), " How is that ? "-(the answer is): " The Brahman is one alone and is peerless. Herein there is no scope whatsoever for the many. Hence all things apart from the Brahman are the concomitants of absurdity (and are merely the products of ignorance). The real ex- istence, (which is not subject to any absurdity), is the Para-brahman alone. The real existence, that is the infinite sentience, is the Brahman* (2)

DISSOLUTION OF BRAHMAN IN MAHA-VISNU, THE

PROTECTOR OF THE COSMOS

(Query): " Thereafter, of what nature is the mode of destruction of the Mulavidya, (the root-cause of ignorance), along with her dalliance ? (Answer): Very much pleased, the preceptor expounds (to the pupil) with great condescension, thus: " One thousand of quartets of Yuga-s is the duration of Brahman's day- time. Again of an equal duration is his night. The

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two, day and night together, constitute a single day (for him). In the course of one such day, the rise, development and dissolution of all the worlds upto (and inclusive of) the Satya-loka, take place. Fifteen such days constitute a fortnight. Two such fortnights make up a month. Two months form a Rtu, (season). Three Rtu-s constitute an Ayana, (half-year). Two Ayana-s make up a year. One hundred years accord- ing to this system of computation of Brahman is the maximum limit of the age of Brahman. Of this much duration is said to be his tenure of existence. At the expiry of this tenure, the Virat-purusa x>f the cosmos approaches Hiraijya-garbha, that is a part of his own. Hiraņya-garbha approaches his originator, Narāyaria, the Paramatman and the protector of the cosmos. For the next one hundred years is the dissolution of that (Brahman). All the Jiva-s, (orders of creation), like- wise attain their dissolution, in the Prakrti, (the pri- mordial originant). In this dissolution, all becomes void. (3,4)

DISSOLUTION OF MAHA-VISNU, THE ADI-VIRAT-PURUSA

The durations of existence and dissolution, (the two together) of Brahman, (the creator), should be understood as constituting the day and night of Maha- visnu, the protector of the cosmos, incarnate as an in- carnation of a part of Sdi-narayapa. The two, day and night together, constitute a day. In this manner, by computing the different periods, such as day, fort- night, month, year and the like, a period of one

120 THE VAISNAVOPANISAD-S

hundred crores of years, in accordance with the com- putation relating to him, (Mahā-vișņu), is said to be the duration of his existence. At the end of such duration, he approaches the Maha-virat-purusa, of whom he is a part. Thereafter, the macrocosm of Brahman, along with the veil of ignorance covering it, attains dissolu- tion. When the veil of the macrocosm of Brahman perishes, what is revealed is verily the form of Visnu. Then takes place his dissolution also, (for a duration, as along as for his existence). With (his) dissolution, all becomes void. (5)

DISSOLUTION OF THE ADI-VIRXT-PURUSA IN ADI-NARAYAŅA

The durations of existence and dissolution, (the two together) of Maha-visnu, the protector of the macro- cosm, should be understood as constituting, the day and night of the Adi-virat-purusa. The two, day and night together, constitute a day. In this manner, by com- puting the different periods, such as day, fortnight, month, year and the like, a period of one hundred crores of years, in accordance with the computation relating to him, (the Adi-virat-purusa), is said to be the duration of his existence. At the end of such period, the Adi-virat-purusa approaches Ādi-nārayana, of whom he is a part and who is subject to the Upadhi of Maya. For a period as long in duration as that of his existence, for such a period, the dissolution of the Sdi- virat-purusa takes place. With (his) dissolution, all becomes void. (6)

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ATTAINMENT OF THEIR REAL FORMS, BY THE JIVA AND THE IS'VARA; WITH DISSOLUTION OF MĀYA

The durations of existence and dissolution, the two together of the Virat-purusa, should be understood as constituting the day and night of Adi-nārayapa, the protector of the Mulavidya, (the macrocosm, which is the root-cause of primordial ignorance). The two, day and night, together constitute one day. In this manner, by computing the different periods, such as the day, fortnight, month, year and the like, a period of one hundred crores of years, in accordance with the system of computation relating to him, (Adi-narayaņa), is said to be the period of his existence. At the end of such a period, in accord with the desire of the Tri-pad-vibhūti- nārayarja, there takes place the closing of the eye-lids (of 5di-nārāyaņa). In consequence thereof, there takes place the dissolution of the Mulavidya'nda, along with its veil. Thereafter, attended with her sportive dalliance, as well as all actions forming her Upadhi, (concomit- ants), the Mulavidya, possessed of the characteristics of neither existence nor non-existence, incapable of being adequately described, devoid of definition, characterized by sudden appearance and disappearance, that is the prime cause of all causes, having no beginning, possessed of all the special features characterizing Maha-maya, (the great illusion), gets merged with the extremely subtle root-cause, the A-vyakta, (the nebulous and in- distinct chaos). The A-vyakta, (in its turn), will then be

122 THE VAISNAVOPANISAD-S

absorbed into the Brahman, even as fire gets extin- guished, when the fuel is completely consumed. From that (dissolution), 5di-nārāyana that was (hitherto) subject to the Upadhi of Maya, attains his own real form, in that manner, (and becomes the Brahman). A1l the Jiva-s likewise attain their own real form (of the Ätman). Even as a piece of clear crystal, when super- imposed on the crimson-coloured Japa-flower, induces in us the belief that it is of that colour, and with the removal of the flower, there springs up in us the belief in the utter transparency of the crystal, even so, in the Brahman also, when it is subject to the Upadhi of Maya, there is induced in us the belief in its differ- entiated character, as though it were possessed of pro- perties and the like, and with the dissolution of the Upadhi of Maya, the belief in the nonqualified, limbless and such other character (of the Brahman), (gets con- firmed). Thus the Upanisad. (7)

CHAPTER IV

EXPOSITION OF THE REAL FORM OF THE HIGHEST TRUTH OF THE BRAHMAN OF THE CHARACTER OF EXQUISITE BLISS, WHICH LIES BEYOND THE RANGE OF MAYA AND WHICH IS INDIVISIBLE AND PEERLESS

THE REAL FORM OF THE SUPREME SENTIENCE THAT is COMPOSED OF THREE QUARTERS

Om! (May the Tri-p5d-caitanya of the char- acter of the Turiya-turlya, manifest at the topmost

THE TRI-PAD-VIBHUTI-MAHA-NARAYAOPANISAD 123

part of the Pranava-brahman, prevail!) Thereafter, on account of that, (the dissolution of the A-vidya- quarter of the Tri-pad-brahman, consisting of the four subdivisions, viz., the A-vidya'vidyā, the A-vidya- vidya, the A-vidyananda and the A-vidya-turlya) the (peerless) nondifferentiated (Brahman) becomes intensely flawless (as it were), while the A-vidya-quarter becomes extremely pure, in consequence, and attains the state of aloneness, characterized by the pure and enlightened state of bliss. The four quarters of the Brahman become nondifferentiated. There is the self- manifestation of what may be characterized as the indi- visible (Brahman), of the indivisibly full state of existence, sentience and bliss. The peerless (Brahman) becomes rid of (the dual perception of the Jiva and) the Is'vara, (as separate entities). What is (apparently) of the form of all causes and effects, (that) alone as- sumes, (simultaneously with the dawning of the knowl- edge of the truth), the form of indivisible, palpable sentience and bliss, (becomes) intensely radiant and auspicious in aspect, (becomes) a distinct heap of intense radiance of the character of exceedingly unal- loyed bliss, (becomes) immobile like a pillar of palpable sentience, that is full in all respects and infinite, (becomes) possessed of the distinct aspect of pure, per- ceptible bliss, (becomes) possessed of the aggregate aspect of the glory and power of infinite sentience, (becomes) possessed of the distinct aspect of uncommon bliss and marvellous radiance, and (becomes) also possessed of the aspect of a multitude of beautiful

124 THE VAISNAVOPANISAD-S

lightning-flashes, generating infinite and plentiful bliss. The form of the Brahman, which is peerless, indivisible and blissful, has been demonstrated as possessed of the aforesaid aspects. (There is nothing more to be said beyond what has been said above). (1)

DESCRIPTION OF THE DIFFERENCE BETWEEN THE QUARTERS, VERILY THE DESCRIPTION OF THE BRAHMAN

Thereafter the pupil speaks thus : " O Lord! How can the difference (between one another) of the four quarters and the like, be posited as demonstrating the non-dual form (of the Brahman) ?" The preceptor meets the pupil's objection thus : " There is really no incon- sistency (in the position taken). The non-dual nature of the Brahman is alone the reality. So it has been said (in the sacred books) also. The differentiation of the Brahman has not at all been referred to. Apart from the Brahman there is nothing else. Reference to the difference subsisting among the quarters and the like is verily the description of the form of the Brah- man alone. The same alone has been thus expressed : " The Brahman is of the character of the four quarters. Therein one quarter is A-vidya. The triad (of the other three quarters), (as distinguished from the former) be- comes immortal. The form (of the' Brahman) des- cribed in the Upanisad-s of the other Sakha-s (branches of the Veda-s), that alone has been demonstrated (unto thee in my discourse)." (2,3)

THE TRI-PAD-VIBHOTI-MAHA-NARAYAŅIOPANĮSAD 125

CORROBORATION BY THE OTHER S'AKHA-S IN

RELATION TO WHAT HAS BEEN SAID

" What is on the other side of the darkness (of the ignorance of the Atman and its concomitants), that radiance is indicative of the exquisite bliss (of the Brahman). The Brahman is what is characterized by the three quarters, (the Turya-vidya, the Turya-ananda, and the Turya-turya types, shorn of the parts given up, which is the same as) the state of alone-ness, that is transcendent and eternal and so on."-Thus. " I know this great Purusa, of the radiant colour of the Sun, having his seat on the other side of the darkness (of ignorance). He who knows him in this manner, be- comes immortal even in this world. There is no other royal road to final emancipation." " The transcendent luminary, (the Brahman), of all luminaries (such as the Sun, or the Vis'va, the Viraj, the Otr and others), is what is said to be on the other side of darkness (of the form of the ignorance of the Atman) ". " One should know the prop and sustenance of all, (the Brahman), whose real form is inconceivable, and that manifests itself on the other side of darkness, as the transcendent radiance, shining with all the splendour of the colour of the Sun ". "That which is one, which is indistinct, which has a form prodigious and infinite in dimensions, which pervades the entire univefse, which is ancient and is on the other side of the darkness (of ignorance) "; " That alone, they say, is the Rta, (the fruit of all religions observances prompted by desire), that is the

126 THE VAISNAVOPANISAD-S

Satya (the Para-brahman, the fruit of non-differentiated perception), that alone is the Brahman that is exquisitely pure." " By the term 4 darkness' is expressed (the state of ignorance known as) A-vidya." " Of this (non-dif- ferentiated Brahman), (of the character of the four quarters), all the worlds (comprising the animate and inanimate orders of creation) form the (first) quarter. The (remaining) portion, made up of three quarters of this (non-differentiated Brahman), is of the character of celestial radiance, (the Tri-pad-caitanya, the sentience that manifests itself in all its infinite glory), (that alone) is existence that is immortal." " The reputed Tri-pad- purusa rises aloft above every other thing. The (A-vidya) - quarter, again, of this (Purusa), became, in this world, (the only means, whereby the Brahman could be real- ized), Out of that (quarter, designed as the means to be adopted for the attainment of the Brahman), there spread -out in all directions, the multitude (of Jiva-s), that subsist on food and (the Is'vara-caitanya, the supreme sentience), that does not depend on food for its existence, (upwards, downwards, inwards and out- wards)." [Of the two, the Jiva and the Is'vara, the Jiva, which subsists on food and the grace of the Is'vara, that, does not depend on food, after giving up the perception of difference between himself and the Is'vara and firmly convinced of their identity, through the study of the Veda-s, and the grace of the good and great Guru, comes to the deliberate conclusion, expressed in the Maha-vakya, " I am the Brahman, (non-differen- tiated from the innermost Atman, that illuminates

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all with its self-manifest sentience)/' seeks shelter in the Brahman alone as his final resort and simultane- ously with the dawning of this supreme wisdom, attains the state of incorporeal alone-ness, remaining as the Brahman alone], " The three quarters designated respectively as the Vidya, the Ananda and the Turiya, contribute to the attainment of the immortal state, while what remains, (the A-vidya quarter), forms the resort of A-vidya, (the prime source of worldly exist- ence)." [When one gets disgusted with worldly existence and seeks to acquire knowledge of the other three quarters, he attains the immortal state of the Brah- man, simultaneously with the dawning of such knowledge.] (4-10)

OF WHAT CHARACTER ARE THE OPENING

AND CLOSING OF THE EYE-LIDS OF

ADI-NARAYAŅA ?

(Query): Of what character are the opening and closing of the eye-lids of Adi-narayana, who delights in his own Atman ? How can the form of the two be differentiated ? (Answer): Quoth the preceptor : " The vision outward is the opening of the eye-lids. The vision inward is the closing of the eye-lids. The contemplation on the real form of the Atman, through the inward vision is alone the closing of the eye-lids. The contemplation on the real form of the.Atman, through the outward vision is alone the opening of the eye-lidst The duration of the opening of the eye-lids

128 THE VAIȘNAVOPANISAD-S

is of the same length as the duration of the closing of the eye-lids. During the period when the eye-lids are open, there is the sustained existence of A-vidya. During the period when they are closed, there takes place the dissolution of that (A-vidya). As long as the eye-lids remain open, so long, under the influence of a very subtle Vasana, (latent proclivity), of long standing, there is the springing up again of ignorance. Even as before, actions that are the concomitants of ignorance follow suit. Owing to the distinct difference in relationship between effects and causes, there is also seen the distinct differentiation between the Jiva and the Is'vara. The Jiva has the distinctive attribute of an effect, while the Is'vara has the distinctive attribute of a cause. The great illusion (Maha-maya), which veils the Is'vara, ever remains at the beck and call of Is'vara.

THE REAL FORM OF MAHA-MAYA AND THE MEANS

TO BE EMPLOYED FOR CROSSING OVER IT

That Maha-maya, (the great illusion) of diverse kinds and infinite possibilities, that acts in accordance with the dictates of Is'vara, that is well served by her (illusive) powers, that is a veritable factory for the manufacture of infinite varieties of magical snares, that is of the form of the. artfully enticing body of Maha-visnu, is beyond the range of Brahman, (the creator), and others. Those, who exclusively worship Visiiu, in the attitude, " I am (the Paramātman), Vișņu alone," verily cross over, (overcome), the great illusion

THE TRI-PSD-VIBHOtI-MAtt5-MXRSYAISfOPANIŞAD 129

At no time whatever have others found it possible to cross over that (great illusion), by resorting to all or any of the various devices known to human ingenuity. (13)

EFFECT AS THE DISTINCTIVE ATTRIBUTE OF THE JIVA

The concomitants of A-vidya, (ignorance), after gaining mastery over (the infinite varieties of the func- tioning of) the inner and the outer senses, assume the form of potentialities that are infinite in number. The sentience of the Brahman is reflected in every one of them. They say, that all the Jiva-s have the inner and the outer senses as their Upadhi-s, (distinctive attri- butes). Some say, that all the Jiva-s have as their distinctive attributes the subtile limbs of the great ele- ments. Others opine, that the Jiva-s have as their distinc- tive attribute the sentience (of the Brahman) reflected on their minds. There is not much difference between the aforesaid Upadhi-s (of the Jiva). The all-full Narayana always indulges in diverting himself with this, his own innate Iccha-s'akti, (power of desire). Even so, through the influence of desire alone, all the Jiva-s, with their hearts turned in the direction of the enjoy- ment of trivial sensual pleasures, (that do not actually exist), (fondly) course along at high speed, in this race- course of worldly existence, (with its interminable suc- cession of births and deaths). In this manner there is a succession (of existences), from beginningless time, (on to the time of the great deluge), due to the delusion brought about by the turning of the wheel of wordly existence in the wrong direction. Thus the Upanisad* (14) 9

130 THE VAISNAVOPANISAD-S

KAŅDA II

CHAPTER V

NARRATIVE OF THE MEANS TO BE EMPLOYED FOR THE CROSSING OF THE OCEAN OF WORLDLY EXISTENCE LEADING TO THE EXPOSITION OF THE REAL FORM OF THE GREAT PATH TO LIBERATION

THE RISING ONCE AGAIN OF A-VIDYA, THAT HAS BEEN ONCE DESTROYED

Thereupon, the pupil after prostrating himself before the preceptor, speaks to him thus: " O Lord ! How can there be the rising up once again, of the ignorance once lost by the Atman of all beings " ? The preceptor, after listening to his pupil's query, with the words, " (What thou sayest is quite) true," replied as follows : " However, even as at the advent of the rainy season, there is the coming into existence of frogs and the like, so also, there is the rising up, once again, of the A-vidya once lost by the Atman of all, at the time of the opening of his eye-lids." (1,2)

QUEST AFTER THE KNOWLEDGE OF THE MEANS TO BE EMPLOYED FOR LIBERATION FROM WORLDLY EXISTENCE

(Query): " O Lord! How can there be the swirling in the delusion of worldly existence, for all Jiva-s, from

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANIAAD 131

beginnihgless time ? In what manner could its discon- tinuance be brought about ? Of what nature is the real form of the path leading to liberation ? How is libera- tion to be accomplished ? What is the actual means to be employed for attaining liberation ? What is libera- tion of the kind, known as Sa-yujya, (communion) ? All these should be expounded (unto me), in their real character. (3)

EXPOSITION OF THE REAL FORM OF WORLDLY EXISTENCE AND THE CAUSES THEREOF

Appreciating the pupil's eagerness to be enlightened, the preceptor replies unto him with great condescension and pleasure, thus : " May the pupil listen with all at- tention. The power of discriminating between the body, (which is after all a concomitant of A-vidya), and the Atman, (attainable only through a knowledge of Brahma-vidya), is not developed, as a result of the influence of peculiar groups of Vāsana-s, (impressions), left by actions of a highly meritorious type, as well as of countless wicked deeds of various kinds and of a variegated character, performed in the course of count- less incarnations of a low type. For that reason alone, the delusion relating to the body and the Atman, gets more and more confirmed, (leading to the Jiva mistaking the body for the Atman). There results (for the Jiva), the floundering in worldly existence alone, due to the potent influence of the Vasana of delusion, such as, " I am an ignorant man," " I am possessed of a little knowledge/' "I am the Jiva," and " I am of the aspect of intense

132 THE VAISNAVOPANISAD-S

misery, swirling in worldly existence, ever since begin- ningless time." There is no means, at whatsoever point of time, for the discontinuance (of such miserable existence). Having enjoyed sensual pleasures, which are false and transitory like dreams and incessantly hankered after various and countless unattainable desires, (the Jiva) wanders about, ever discontented. After assuming various and wonderful, gross and subtle, superior and inferior bodies, countless in number, and enjoyed the fruits of actions already commenced, appro- priate to the respective bodies (assumed), that are vari- ous, variegated and many, of a pleasurable or painful kind, there is produced, in consequence, the tendency to indulge, over and over again, in the enjoyment of sensual pleasures and the enjoyment of the fruits of the respective actions, for the inner and the outer senses (of the Jlva), fully permeated with the multitudes of Vasana-s left by the enjoyment of the fruits of their respective actions. There is not also produced, at any time, even the slightest tendency in the direction of renunciation through abstinence from worldly existence. On account of that, even what is reprehensible and should be com- pletely avoided (as poison), assumes the aspect of what is wholesome and conducive to well-being. Owing to the perverted nature of the delusion relating to worldly existence, which prevails from beginningless time, even what is wholesome assumes the aspect of what is repre- hensible. Hence, the proclivity of the mind towards doing what is eagerly sought, in the case of all Jiva-s, (beings), this wholesome mental proclivity becomes

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perverted (and tends towards unwholesome actions and inducing improper desires). Forsooth, mental proclivity in the direction of enjoying the bliss of the Brahman, which is by no means capable of being vitiated (by the influence of impure Vāsana-s), is not generated at all, for the reason that the knowledge of the real form (of the.Brahman) is altogether absent. Even the tendency in the direction of knowing what the Brahman is (and what the bliss of the Brahman is), is altogether absent. This is also due to the absence of investigation as to what constitutes bondage and what liberation. (Should it be asked), " How is this so ? "-(the answer is) " That is due to the preponderance of ignorance." (Should it be asked further), " Wherefore is the preponderance of ignorance ? "-(the answer is), " That is so, for the reason that the Vasana-s relating to the exclusive de- votion (to the Paramātman, Nārayana), the real know- ledge (of the Brahman) and thorough detachment (from everything apart from the Brahman), have not been cultivated, and are altogether absent. (Should there be the question again), " Why are they absent? "-(the answer is), " For the reason that the inner and the outer senses have been exceedingly vitiated, (due to the influ- ence of impure Vasana-s). (4).

PURIFICATION OF THE INNER AND THE OUTER SENSES, THROUGH ASSOCIATION WITH THE RIGHTEOUS

(Query): " From what has been said above, what sort of expedient should be resorted to, for the crossing

134 THE VAISNAVOPANISAD-S

over of the ocean of worldly existence ? " The precep- tor replied unto him, (the pupil), alone thus: " As a result of the consummation of the fruits of highly meri- torious deeds, persistently practised from birth to birth, and in accordance with the precepts laid down in all the Veda-s, S'astra-s, codified systems of knowledge and treatises bearing on the profound secrets of the Vedanta, there is brought about association with the righteous. Therefrom is generated the power of dis- crimination, relating to conforming to the ordinances, bearing on prescriptions and prohibitions. Thence is generated the proclivity to righteous conduct. Through righteous conduct is brought about the destruction of all sin. Thence the inner and the outer senses attain transparent purity. (5,6)

ATTAINMENT OF THE KNOWLEDGE OF THE REAL EXISTENCE, THROUGH THE INFLUENCE OF THE SIDE-GLANCE OF THE GREAT AND GOOD GURU

Then, the inner sense (of the seeker) yearns for the side-glance of the great and good Guru, in consequence whereof, all achievements are accomplished through the potent influence of the side-glance of the great and good Guru. All bonds burst asunder. All obstacles to the attainment of final beatitude get dissolved. All powers and glories come of their own accord. Even as, in the case of a man born blind, there is no percep- tion of form, even so, without the initiation thereinto by the Guru, attainment of the knowledge of the real

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 135

existence, (the Brahman), (by the seeker), there cannot be, even after the lapse of crores of Kalpa-s, (eons). Hence, through the potent influence of the slightest side-glance of the Guru, knowledge of the truth dawns upon the mind of the disciple in no time. (7)

THE MANIFESTATION OF THE PARAMATMAN IN THE

HEART (OF THE DEVOTEE), THROUGH LISTENING

TO THE NARRATION OF THE GLORIES OF THE

LORD'S ACHIEVEMENTS, MEDITATION

AND THE LIKE

When the side-glance of the Guru is cast (on the devotee), then is generated the sincere desire (attended with strong faith), for listening to the glorious achieve- ments of the lord, meditation and the like. From this the knot of impure Vasana-s, clinging to the heart from beginning-less time, gets sundered. Thence all the desires clinging to the heart vanish at once. In conse- quence thereof, there takes place the manifestation of the Paramatman in the pericarp of the white-lotus of the heart. (8)

KNOWLEDGE, THE CONSUMMATION AIMED AT,

THROUGH DEVOTION AND DETACHMENT

Thereafter is generated firmer faith in and devo- tion unto the Lord Vispu. Thence springs up detach- ment. From detachment spring discrimination and

136 THE VAISANAVOPANISAD-S

knowledge of (the real nature of) the world. Through constant practice, that knowledge develops into ripe wisdom. (9)

THE STAGE OF JIVAN-MUKTI

Through ripe wisdom, he, (the devotee), becomes a Jivan-mukta, (liberated while yet living). Thereafter, all Karma-s, (previous actions), auspicious and inauspicious, along with their Vasana-s, (latent impressions), perish. Thence, through the influence of pure and rhythmic Vasana-s getting a firmer hold of him, there springs up (in this Jivan-mukta) devotion in an increasing measure. Through the abundance of devotion (in him), the all-full Narayana manifests hfmself in all the states, (during waking, dreaming and sleeping, of this Jivan-mukta). All the worlds manifest themselves in all their glory, full of NSrayana. There is nothing at all seen (by him), apart from Narayana. The devotee, full of this attitude of mind, frolicks everywhere. Through a ceaseless series of Samadhi-s, (ecstatic trances, in which the devotee finds himself absorbed), the aspects of the phenomenal world (filled with Narayapa everywhere) and of the Is'vara, (the Paramatman, the Lord Narayana) manifest themselves everywhere and in all the three states, (waking, dreaming and sleeping), of this devotee. Every now and then, there occurs the actual (face-to-face) realization of the Is'vara, for this Maha-purusa, (the Jivan-mukta), (10,11)

THE TRI-PAD-VIBHOTI-MAHS-NARAYANOPANISAD 137

ATTAINMENT OF EXQUISITE BLISS BY MOVING

ONWARD FURTHER AND FURTHER, AFTER

GIVING UP THE BODY

When the desire for shuffling off his mortal coil comes upon this (Jivan-mukta), then an entire troop of attendants from Vai-kuntha arrive on the scene. Then, meditating on the Lord (Narayana, the Paramātman), as the preliminary step, deeply absorbed in reflecting on the Atman firmly established in the lotus of the heart, that is to say, his own Antar-atman, paying due homage thereto with all the marks and emblems of courtesy prescribed therefor, muttering the Harpsa- mantra, (" So 'ham," " He I am "), keeping under firm control the nine door-ways of the body, (the nine orifices opening outwards, viz,, the three pairs of eyes, ears and nostrils, the mouth, the anus and the genitals); thoroughly restraining the mind (with its myriads of functionings); (sending up) the vital air moving upwards along with the Pranava, gradually up to the crevice of the Brahman (in the cranium), while engaged in the steady contempla- tion of the import of the Pranava, muttering it at the same time ; and thence causing them (the vital air and the Pranava), to issue out of the crevice (of the cranium) ; then with the Hamsa-mantra, (" So 'ham "), identifying himself thoroughly (with the Atman of the Daharakas'a in the An-ahata of the heart, as also) with the Paramatman established in the Dva-das'anta (of the Sahasrara-cakra of the cranial cavity); paying due hom- age with the five marks of respect prescribed therefor; and

138 THE VAISNAVOPANISAD-S

once again with the Mantra " So 'ham," thoroughly identifying himself with the Jfianatman, (the Atman of perception), established in the So-das'anta beyond the cranium ; paying due homage thereto with all the marks and emblems of courtesy prescribed therefor ; giving up the original body derived from Prakrti, (the primordial originant); assuming a body exactly similar in appear- ance to that of Maha-visnu and created in the citadel (of Visnu), made of Mantra-s, full of the radiance of the pure Brahman and full of unsurpassed bliss ; per- forming his ablutions mentally here, with the waters drawn from the celestial river, (the Ganges), full of unsurpassed bliss, issuing out of the big toes of the infinitely beautiful lotus-like feet (of the Paramātman, Maha-vișņu), immersed in the lustrous solar disc; finish- ing the worship of the Ätman attended with the offering of cloth, ornaments and other marks of respect; be- coming the actual Narayana himself ; thereupon medi- tating on the Pranava, that is (identical with) Garuda, after making the preliminary prostration before the Guru ; duly worshipping the Pranava-garuda manifest- ing himself in response to (his votary's) meditation and according the five marks of respect prescribed; after going through the preliminary forms of circum-am- bulation and salutation, mounting on the back of the Pranava-garuda with the permission of the Guru, marked with all the specific emblems of Maha-visnu, with the Su-dars'ana-purusa placed in front, guarded by Visvak-sena, surrounded by the hordes of attendants belonging to Vai-kuptha; entering the ethereal track,

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 139

traversing past many worlds attainable only through religious merit, situated on either side the track, hailed with due homage by the denizens of those worlds known for their spiritual and moral excellence, entering the Satya-loka, worshipping (the four-faced) Brahman there and being worshipped in turn by Brahman and all the denizens of Satya-loka; reaching Mount Kailasa, the abode of S'iva, meditating on S'iva and worshipping him with all marks of respect, being worshipped in turn by all the hordes of Pramatha-gana-s of S'iva and by S'iva himself; traversing past the regions of the Maharsi-s; piercing through the solar and the lunar regions, meditating on the Kilaka-narāyaņa, (Nārāyaņa of the Pillar), making a survey of the region of the Pole-star, worshipping the Lord Dhruva; thence piercing through the circle of S'ims'umara, paying homage to S'ims'umara-praja-pati, thereafter worship- ping the great lord, Maha-visnu, the main-stay of all, the most ancient, seated in the middle of the circle, and being worshipped in turn by him, and then going further onward, attained the highest bliss. Thereupon, all the denizens of Vai-kuntha approach (him). Worship- ping all of them and being worshipped by them in turn, moving further and further onward, reaching the Vi-raja, bathing therein, and after going through the preliminary worship of the lord, once again immersing therein, giving up at that spot the subtle body, which is made up of the non-quintuplicated subtile elements and is the medium for subtle enjoyment and assuming a form identical in type with the form of Maha-visnu, made

140 THE VAISNAVOPANISAD-S

exclusively of Mantra-s, full of celestial radiance and · unsurpassed bliss, then issuing out of the waters of the river (Vi-raja), performing the worship of the Atman, after observing the preliminary circum-ambulation and salutation, then entering the Vai-kuntha of the Brahman, worshipping the denizens thereof with special devotion, sees in the middle of that, what looks like the mountain of the bliss of the Brahman, effulgent in all its splend- our, which is peerless, eternal, flawless, unsurpassed and boundless in proportions, prominently catching the eye with its rows of countless courtyards, palaces, arch- ways, towers, and pleasure-gardens filled with the bliss of the Brahman and sparkling minarets. Over all this shines forth a heap of celestial radiance of unsurpassed bliss. In the intermediate region between the two, there manifests what may be characterized as the purest sentience and bliss. In the middle of it are the quadrangles, known as the Cin-maya-vedika and the Ananda-maya-vedika, adorned with pleasure-gardens of bliss. Between the two (quadrangles) there shines aloft a heap of intense radiance. There blazes forth the highest and most auspicious seat. In the pericarp of that lotus-seat shines the pure S'esa, the illustrious seat of enjoyment (of Maha-visnu). Meditating on Adi- narayana, the sustainer of bliss, gracefully seated on it, and paying homage to that Is'vara, (the supreme overlord), with the various marks of respect, after going through the preliminary circum-ambulation and saluta- tion, moving onward further and further with his permission, going beyond the five Vai-kuntha-s, and

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 141

after attaining the Kaivalya, (aloneness), of the Aņda- viraj and propitiating him, the Upasaka attains the highest bliss. Thus Upanisad. (12-14).

CHAPTER VI

EXPOSITION OF THE REAL FORM OF THE PATH LEADING TO THE HIGHEST LIBERATION

ATTAINING THE KNOWLEDGE OF THE REAL FORM OF THE MACROCOSM

The Upasaka thence derived the highest bliss. Piercing through the Brahmanda, (Macrocosm), along with its veil, surveying its surroundings, having a view of the real form of the Macrocosm, realizing its real form through the knowledge of the Brahman and from the point of view of the highest truth, all the Veda-s, S'astra-s, Iti-hasa-s, and Purana-s, all the multi- tudes of Vidya-s, Brahman (the creator), and all the celestials and all the great sages describe only (what falls within their ken), in the interior of the macrocosm (of theirs), as exclusively forming the phenomenal world. They do not realize fully the real form of their own macrocosm and have by no means experience, through knowledge, of the worlds lying outside their own macrocosm. While so, how could they realize, from at a distance, (the real forms) of the phenomenal

142 THE VAIȘNAVOPANISAD-S

worlds situated between, within, and outside other macrocosms ? Whence (could they derive) the know- ledge of the real form of the Moksa-prapafica and the A-vidya-prapafica (and differentiate between them) ? Should it be asked, " How is the real form of the Brahmanda (to be made out) ? "-(the answer is), " It resembles the egg of a hen in shape, comprising the Mahat and others, all together, (it is) of the aspect of an egg made of purified gold, of the lustre of molten gold, dazzling with the radiance of a crore of Suns simultaneously risen, comprising the four distinct orders of creation, [viz., the Anda-ja, (hatched out of an egg), the Sveda-ja, (produced out of sweat, such as vermin), the Udbhij-ja,(sprungsprouting upwards out of the earth) and the Jarayu-ja, (born out of the womb)], covered by the five great elements and surrounded by the Mahat, (the cosmic intellect), the Aham-kara, (cosmic individuality) and the Tamas, (cosmic ignorance representing the primordial rhythm, mobility and inertia) and lastly encompassed by the Muta-prakrti, (primordial germ of matter out of which has originated the Universe). The thickness of the outer shell of the egg is to the tune of a crore and a quarter of Yojana-s, (units of nine miles). Each of the vestures (mentioned above) is of the self- same thickness. The measurement along the circum- ference of the Macrocosm is twenty thousand crores of Yojana-s. It is endowed with infinite psychic powers, such as the Maha-majiduka and others. It is indeed a ball for Narayana to play with, which is verily adher- ing to a hair of Maha=visjpu, like a minute speck of

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 143

dust, characterized by peculiarities which are unseen, unheard of, various, variegated and infinite. (1-5)

ATTAINING THE KNOWLEDGE OF THE REAL FORM OF THE INFINITE CRORES OF BRAHMĀNDA-S

Situate on all sides of this macrocosm (of ours), there shine forth infinite crores of macrocosms, with veils resembling this (veil of our own macrocosm). Presided over by the Ams'a-s, (parts), of Narayaņa of the character of the four-faced (Brahman), the five-faced, the six-faced, the seven-faced, the eight- faced and so on, ending with the thousand-faced one, each one of whom is a lord of the creation, one after the other, with the property of mobility preponderat- ing in him; and (further) presided over by (other) Ams'a-s, (parts), of Narayana, and known as Visnu-s and Mahes'vara-s, respectively of the character of sustainers and destroyers, with the property of rhythm and in- ertia respectively preponderating in them, swirl round and round resembling vast multitudes of fish and bub- bles, caught in a prodigious flood of water. Infinite crores of macrocosms shine forth on the palm of Maha- visnu's hand, like a large number of Amalaka-fruits on the palm of a magician, engrossed in demonstrating his tricks. Infinite crores of macrocosms, along with their veils, swirl round and round, like a continuous chain of pots attached to a water-wheel (used for baling water), in each interspace between the hair-follicles of Maha- visrm, (6-9)

144 THE VAISNAVOPANISAD-S

ATTAINMENT OF THE STATE OF THE MAHA-VIRAJ

Having solved the mystery of phenomenal existence both inside and outside all the macrocosms, through the realization, that there is nothing apart from the Brah- man and having witnessed the various, variegated and infinite peculiarities of the highest glory, in their collect- ive aspect, and plunged in the ocean of intensely wonderful immortality, having become the boundless ocean of unsurpassed bliss, having leapt across the entire multitudes of macrocosms and crossed over the ocean of unlimited, impenetrable and infinite darkness, having seen the citadel of the Mulavidya and meditated on the A-vidya-laksmi, (the Queen of ignorance), who is the mother of the Mula-prakrti, (the originant of the phenomenal world of ignorance), that is ever diverting herself on the summit of the mountain of immeasurable bliss, in the following manner, viz., as surrounded on all sides by the various, variegated and endless peculiar- ities of Maha-maya, (the great illusion), of the aspect of the totality of the innumerable powers of Mah5-maya, adorned with multitudinous flares of infinitely beautiful radiance and as having the peculiar aspect of the chief residence of the endless tricks of Maha-may5, and having paid homage to her by showing various marks of respect, after saluting the great illusion of Visnu, the mother of the aggregate multitudes of macrocosms and be- ing permitted by her, marching further on and on, the Upasaka attained the state of the Maha-viraj. (10)

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THE REAL FORM OF THE MAHA-VIRAJ AND THE FRUIT OF THE KNOWLEDGE THEREOF

(Query): " How can the real form of the Maha- viraj be realized ? (Answer): That which has special affinity for all (the four subdivisions comprised in) the A-vidya-quarter (of the Brahman), (by having them as its Upadhi), is known as the Viraj. Having eyes on every side, having faces on all sides, having arms on all sides, having feet on all sides, (for the reason that the eyes and other organs, faces, hands and feet, nay the entire groups of organs of perception and action of all beings, from Brahman, (the creator) down to the tiniest organism, are of the Viraj, and as such, the Viraj is the mainstay of all beings and the cause of their well- being), (the Viräj) brings with his arms and likewise his feet all beings together. Generating heaven and earth, (and through them, ignorance and its concomi- tants), the Viraj stands established as the one non-dual supreme radiance of all beings, (the prime cause of the functioning of the various groups of organs of all beings and their very existence, in a word), (nay) as the Brah- man alone, (eclipsing every thing apart from it). The (nondifferentiated) form of this (Is'vara) does not stand within the range of vision (and of perception by the other organs of perception). Hence, no one whatever is capable of perceiving this Is'vara with his eyes (and other organs of perception). Those who know this Is'vara through their heart, (wherein there is the spon- taneous surging up of the denial of the form, " Apart 10

146 THE VAISNAVOPANISAD-S

from mine own Atman, there is nought else, there is nought else "), through their mind, (wherein individual- ity has ceased to be), as firmly established (in the cavern of their heart, as a function with an indivisible aspect, in the form of the innermost Atman, in the form of the Brahman nondifferentiated from the inner- most Atman, in the form of the Brahman nondiffern- tiated from the innermost Atman and therefore ident- ical with it, in the form of the Brahman alone), (so as to avoid differentiation at first and identity later on), such knowers become immortal, (simultaneously with the dawning of such knowledge). Meditating on the real form of the Adi-viraj, which transcends the range of the mind and articulate expression, and pay- ing due homage thereto, by according the various marks of respect prescribed therefor, moving onward further and further, after witnessing the various, varie- gated and endless tricks of the Mulavidya, (the root- cause of ignorance and delusion), the Upāsaka was exceedingly filled with curiosity- (11-15)

WITNESSING THE DISPLAY OF THE TRICKS OF MAHA-YOGA-MAYA

Maha-yoga-maya, (the great illusion of the psychic powers) of Visnu, that sets at nought all the real characteristics of the Para-brahman, that is indivisible, entirely full and is of the form of transcendent bliss, (the illusion), that is of the aspect of an unbrokon veil, that is possessed of magical properties, (rendering the

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANĮSAD 147

form of the Brahman invested by it imperceptible), has at her command a countless retinue of highly illusive, special magical powers,, with distinct forms of their own. Her citadel gives scope for intense curiosity, is characterized by the bliss generated from the ocean of great marvels, and is nectar (in point of sweetness). It, (her seat), presents the appearance of a reflected Vai-kuritha, caused by the reflection of the eternal Vai-kuntha, (the seat of Visnu), in the ocean of A-vidy5, (ignorance). On reaching the citadel and meditating on the Yoga-maya-laksmi, (the goddess presiding over Yogic powers), paying homage to her by showing the various marks of respect prescribed therefor, being worshipped by her in turn and permitted by her, the Upasaka moves further onwards, being filled with ex- cessive wonder, after witnessing the endless dalliance of Yoga-maya. (16-17)

WORSHIPPING NARAYANA IN THE PADA- VIBHUTI-VAI-KUŅȚHA

Thereafter, further, (on the Upasaka's track), shines forth the Pada-vibhuti-vai-kuntha, (the Vai-kuntha displaying the glory of the A-vidya-quarter of the Brahman): Of the aspect of the totallity of exceed- ingly wonderful and infinite glory, rendered beautiful by streams of the essence of bliss in full flood, and highly auspicious, because of the perennial nature of the floods of the Amrta-taradginl, (the river rippling with nectar), surrounded on all sides by vast stretches

148 THE VAISNAVOPANISAD-S

of Brahma-vana-s, (sacred forests), resplendent with the radiance of the Brahman, that are inhabited everywhere by countless (Jivan-mukta-s) eternally emancipated, pro- miscuously crowded with multitudes of palaces built of infinite sentience, there shines forth the beginningless Pada-vibhnti-vai-kuntha alone. In the middle of it, there also shines forth Mount Cidanandacala, (full of sentience and bliss). On the top of it flares forth a heap of celestial radiance of unsurpassed bliss. In the interior of it, there is to be seen the tower of exquisite bliss. At a spot in the interior of the tower, there prominently strikes the eye the seat of sentience. In the pericarp of the lotus thereof is seated, inside a heap of unsurpassed celestial radiance, Adi-narayana. (The UpSsaka), 'meditating on Adi-narayarja, paying due homage to him with the various marks of respect prescribed therefor and being worshipped in turn by Adi-narayana and permitted by him, goes onwards further and further, piercing through the macrocosm of A-vidya along with its vestment. Beyond the A-vidya- quarter, just at the junction of the A-vidya- and the Vidya-qiiarters, there shines forth the citadel of Visvak- sena-vai-kupțha. (18, 19)

HAVING A VIEW OF THE VIDYA-MAYA-VAIKUNTHA, THROUGH THE GRACE OF VISVAK-SENA

(That citadel) shines forth, ever gleaming with countless flares of celestial radiance on all sides round and with' endless arrays of sentient bliss outspread all

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD-S

around it, beautified with rows of towers of pure senti- ence and presenting an exquisitely wonderful spectacle with its countless mountains of bliss. In the middle of it, over the Kalyanacala, (mountain of auspicious- ness), there shines the tower of pure bliss. In the interior of that tower gleams forth the seat of celestial auspiciousness. In the pericarp of the lotus thereof is seated, amidst heaps of the radiance of the Brahman, Vișvak-sena, the protector of the ordinances, positive and negative, emanating from the infinite might of the Lord, the basic factor of all affairs and activities: and the prime-cause of all causes, who is of the real form of Maha-visnu, indicative of unsurpassed bliss, the protector of all forms of liberation, who is possessed of boundless valour. Having meditated upon Visvak-sena in the manner aforesaid, and made circumambulations and salutations, after paying due homage, with the various marks of respect prescribed therefor, and taking , leave of him, moving onwards further and further and attaining the power of Vidya, the Upasaka attained exquisite bliss, after surveying the countless Vaikuntha-s situated on all sides about him, full of Vidya and full of the radiance of the Brahman. (20)

REACHING BODHANANDA-VIMANA, THROUGH THE BRAHMA-VIDYA- VAIKUNTHA

Crossing the countless oceans of Vidya, reaching the river, (known as) Brahma-vidya, bathing therein, after duly meditating on the Lord and immersing

156 THE VAISNAVOPANISAD-S

himself once again therein, (in the Brahma-vidya), giving up the body built up of Mantra, assuming the body made up of radiant Vidy5 and Ananda, (sentience and bliss), attaining similarity of form with Narayana, worshipping his own Atman, being highly adored by all the denizens of the Brahma-maya-vai-kuntha, entering the Brahma- vidyā-vaikuptha, of the following description, viz., pervaded on all sides by countless streams of Brahma- vidyā, brimming with the essence of bliss, and provided with innumerable artificial mountains serving as abodes of pleasure, richly beautified with (the landscape of) countless forests (intended for being resorted to by knowers) of the Brahman, full of Brahma-vidya and having thousands of glades enclosed by them, full of the nectar of bliss (of the immortal state), emitting celestial fragrance and full of sentience, the Upasaka, meditating oft the peerless and absolute Laksmi, (charm), presiding over this boundless commonwealth of liberation, in the following manner, viz., standing on the lofty tower of the Pranava-vimana, situated at the topmost part of the exceedingly lofty palace of sentience and bliss and meditating on the deity presiding over the common- wealth of boundless Brahma-vidya, that would cause the dissolution of the Anadi-mulavidya, (the originless root-cause of ignorance), by casting that unerring and mild side-glance of hers, making circum-ambulations and paying due homage to her with the various marks of respect prescribed therefor, reverently offering the floral tribute to her, singing special hymns in praise of her, being worshipped in turn by her and taking leave

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of her, the Upasaka moves onwards further and further. On reaching the banks of the Brahma-vidya river, witnessing the countless Vai-kuntha-s full of sentience and bliss, and attaining unsurpassed bliss, he crosses the innumerable oceans full of sentience and bliss and moving further onwards through the Brahma-vana-s and the ranges of highly auspicious mountains and thence passing through the series of towers of senti- ence and bliss, the Upasaka attains the highest bliss. (21)

REACHING THE TULASI-VAI-KUNTHA

Thereafter, there shines forth the S'ri Tulasl-vai- kuijtha-pura, which is highly auspicious, endowed with endless glory, of the aspect of an immeasurable heap of radiance aggregating the infinite heaps of radiance of the Brahman, having on all sides many quadrangles specially filled with sentience and bliss, and situated on the summit of the mountain of immeasurable sentience and bliss, rendered fertile with floods of the river of sentience and bliss, adorned with countless mounds planted with the sacred Tulasl of unsurpassed bliss, the holiest of all the holy places, inhabited every- where by countless numbers of the eternally emancipated (Jivan-mukta-s) of the form of sentience, beautified by endless rows of towers of bliss and of the special character of celestial radiance, in the interior of a heap of immeasurable radiance. (22)

152 THE VAISNAVOPANISAD-S

REACHING THE SUDDHA- BODHANANDA-VAI-KUNTHA

Having entered the Tulasi-vai-kuptha of the afore- said character and meditated on the beautiful Tulasi, the companion of S'ri, (the spouse of Visnu), established on the celestial tower situated within that (Vai-kuntha), frolicking on all the limbs of the all-full Maha-visnu, presiding over with unsurpassed grace and beauty as the guardian deity, served by countless numbers of ever- faithful servants in the aforesaid manner and likewise meditated on Laksmi in the same manner, after duly making cir-cumambulations and salutation, paying homage with the various marks of respect prescribed therefor, singing special hymns in praise of her, being worshipped in turn by her and others abiding there, taking leave of them all and proceeding onwards further and further, reaching the banks of the river Parama- nanda-taraftgiijl, rippling with exquisite bliss, having a view of the innumerable Vai-kurttha-s of pure senti- 'ence and bliss situated there on all sides round, attain- ing unsurpassed bliss therefrom, being worshipped by the ancient Purusa-s of the form of sentience abiding there, thence moving further and further onwards right through the Brahma-vana-s, through radiant and aus- picious temples, with showers emitting celestial frag- rance and bliss, across oceans of the bliss of immortality of an unsurpassed character, and of heaps of immeasur- able radiance, boisterous with forest-like billows, thence through the ranges of mountains of bliss, with countless miltitudes of towers of pure sentience (situated on their

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slopes and summits), the Upasaka, moving thence on- wards further and further, through serried rows of towers and ranges of mountains of infinite radiance, reaching them all in the aforesaid order and also the junction of the Vidya and the Ananda-quarters, bathing there in the waters of the Snanda-tarangini, the river of bliss, reaching the forest of sentience and bliss, the forest of the character of pure sentience and exquisite bliss enshrouded by perennial showers of nectar-like flowers, watered on all sides by streams of exquisite bliss, exceedingly mirthful, because of the high festivals that have assumed a palpable shape, bear- ing the aspect of the ocean of indivisible bliss, with mountains of mirth and bliss looming on all sides round, in the middle of which the S'uddha-bodhananda- vai-kuntha (of pure sentience and bliss), which is identi- cally the same as the Vai-kuntha of the Brahma-vidya- quarter, resplendant with thousands of quadrangles of bliss, shines forth brilliantly, crowded with multitudes of towers of infinite bliss, ever resplendant on all sides with special terraces. of infinite sentience, beautified. with innumerable halls specially intended for diversion, decorated with countless, highly beautiful umbrellas, flags, fly-flaps (made of the bushy tail of the Camara- deer), canopies and festoons, with an, exceedingly bliss- ful phalanx of the eternally emancipated (Jivan-mukta-s) arrayed in all directions, of the aspect of the aggre- gate of countless mountains of celestial radiance, of the form of a circle, of heaped up radiance of (the bliss of the Brahman beyond the range of verbal utteraunce,

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of a circle of indivisible radiance of a special character, of a circle of the aggregate of pure bliss of a special character, peculiarly of the character of indivisible palpable sentience and bliss. (23)

THE INVESTITURE WITH THE IMPERIAL DIADEM IN TOKEN OF SOVEREIGNTY OVER THE COMMONWEALTH OF ALL FORMS OF LIBERATION, IN THE TOWER OF AKHANDA-BODHA-VIMANA

After entering the Bodhänanda-vai-kuntha in the aforesaid manner, the Upasaka is worshipped by all the residents thereof. A-khapda-bodha-vimāna, (the tower of indivisible sentience), shines forth on the summit of the mountain of exquisite bliss. In the interior of that (tower), there shines in all its glory the seat of sentience. Over that is seen the halo of radiance of indivisible bliss. Meditating on Adi-narayapa, seated in the core of that radiance, after duly making the circumambulations and salutations, and paying homage to him with the various marks of respect pre- scribed therefor, offering the floral tribute, the Upasaka praises him with special hymns of praise. (Thereupon), "Sdi-narayana, casting his eyes on the Upasaka standing by, in his (Adi-narayana's) own form, establishing him firmly on his own throne in the presence of all the denizens of that Vai-kuntha, with a view to invest him (the Upasaka), with the imperial diadem, in token of his sovereignty of the commonwealth of all forms of liberation, consecrating him by sprinkling (out of the

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 155

contents of the) pots of bliss, rendered holy through the Muttering of Mantra-s, to the accompaniment of strains of auspicious, celestial music, issuing out of superb musical instruments, paying homage unto him with due marks of respect appropriate for the occasion, decking him with all the insignia of office of his (Adi- nSrayaija's) own, that bore special forms, after the preliminary circumambulations and salutations,. (whis- pers into the right ear of the Upasaka the real import of the supreme existence, the Brahman, by way of im- parting unto him the precept relating to the identity of the innermost Atman with the transcendent Brahman, thus :) " Thou art the Brahman. I am the Brahman. There is no difference between us both. Thou art I alone. I am thou alone." After duly initiating the Upasaka in this manner, by muttering (into his right ear, Adi-narayana suddenly vanished (and attained the state of nondifferentiation). Thus the Upanisad. (24, 25)

CHAPTER VII

EXPOSITION OF THE REAL FORM OF THE HIGHEST TYPE OF LIBERATION ALONG WITH A DESCRIPTION OF THE TRI-PAD.VIBHUTI.PARAMA- VAI-KUNTHA-MAHA-NARAYANA-YANTRA

ATTAINMENT OF THE GLORY OF THE BLISS OF THE BRAHMAN (BY THE UPASAKA) MOUNTED ON THE ETERNAL GARUDA Thereupon, the Upasaka, mounting on the eternal Garuda with the permission of Sdi-narayana, escorted

156 THE VAI?tfAVOPANIAD-S

by all the denizens of Vai-kuntha, the great Lord, Su~ dars'ana leading the way and Visvak-sena affording protection, was filled with exquisite raptures, moving onwards further and further, he Having attained the bliss of the Brahman on witnessing the countless Vai- kuntha-s filled with the bliss of the Brahman, situated all about him, himself turned into the ocean of bliss of a sublime character, casting his glance at the countless. Purusa-s, (high-souled Jivan-mukta-s), filled with the glory of bliss and delighting in their own Ätman, pay- ing homage to them all with due marks of respect and being in turn worshipped by them all, proceeding on- wards further and further, attaining the glory of the bliss of the Brahman, after crossing countless oceans of bliss adorned with numberless mountains of celestial radiance, beautified with forests overflowing with streams of exquisite bliss, and passing on his way various, varie- gated and endless aggregates of the glory of the highest truth and the exquisitely wonderful forms of the glory of the Brahman.

DESCRIPTION OF THE CITADEL OF SUDARS'ANA

Thereupon (after the three quarters of A-vidy5, Vidya and Snanda of the Brahman had been traversed by the Upasaka), the citadel of the Sudars'ana-vai-kuņ- tha, (the fourth quarter of the Brahman,) shines forth, eternally auspicious in form, infinitely glorious to behold, surrounded by a thousand quadrangles of bliss, distinctly indicated by ten thousand caverns, with

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 157

countless spokes arranged in a circle, emitting powerful flares of radiance and causing a halo of unsurpassed celestial spendour, pure and enlightened in form, con- tributing to the exquisite delight of the celestials, affording immense scope for countless flashes of light- ning full of bliss, forming as it were an ocean of unsur- passed exquisite bliss, and the place of resort for innumerable Purusa-s, (Jivan-mukta-s), of bliss assum- ing the form of pure sentience. (2)

DESCRIPTION OF SUDARS'ANA, THE GREAT CAKRA OF MAHĀ-VIȘŅU

In the middle of that (citadel) is the Great Discus, known as Sudars'ana. [What should be looked upon as the Brahman nondifferentiated from the inner-most Atman, in the attitude, " I am the Brahman," " The Brahman am I," is the Sudars'ana. The Sudars'ana of Visnu has the power of lopping off, with its sharp edge, the heads of the demons of passion, ignorance and its concomitants and the like, and should be characterized as the Turiya-brahman alone. It may be noted that the name, Sudars'ana, is also given to the Mahānārayana-yantra, described in the sequel, as the chief expedient to be employed for the attainment of the Turiya.] The (Turiya)-carana, (the fourth quarter), (which is the substratum, on which are superimposed the A-vidya, the Vidya and the Ananda quarters, due to the ignorance of the real nature of the Brahman and which is identical in form with the Turya, in its individual and collective aspects), is pure,

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(as it is not affected by A-vidya, which is impure and is distinctly apart from the Brahman), is outspread, (it being immune from Upadhi-s of any kind), and is ancient, (having been existent from beginning-less time). Hallowed by which (quarter), the seeker (bereft) of the 'sin of ignorance, through the perception of the Turiya, with the conviction, " I am the Turiya"), crosses, (as if in sport), the streams of impure Karma, (past, present and prospective, exercising their baneful influence on him), may we, (the sages), overcome the enemy of the heinous sin (of delusion resulting from ignorance and its concomitants), hallowed by that pure and sacred (Turiya), (through the attain- ment of the perception, knowledge, and perfect know- ledge of its form, after getting confirmed in the con- viction, " I am that Turiya"). May the knowledge of that (Turiya)-quarter, which forms the doorway (as it were) for the world (of the knowers of the Brahman, to attain final beatitude), which is brilliant and hallowed, (in the form of the innermost At- man), luminous (as the third quarter of the Brahman), radiant (in the form of the Paramatman), lustrous (in the character of the innermost Atman, non-differentiated from the Brahman), letting flow showers of nectar (of the form of the essence of the bliss of the Brahman), may it vouchsafe unto us all, even in this world, the state of Jivan-mukti. Flaring with its tens of thousands of spokes, of the aggregate aspect of'tens of thousands of spokes, fully displaying its unsurpassed glory of the form of the infinite number of celestial weapons and

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celestial powers in their entirety, the embodiment (as it were) of the unrestricted flow of Maha-visnu's (powers), extending over tens of thousands of ten-thousand-crores of Yojana-s (units of nine miles), adorned with count- less multitudes of flame, as the prime cause of the mul- titudinous forms of well-being of the celestials, as the proper abode of the countless sacred waters of the celestials, in this manner, the great discus, Sudars'ana, shines forth in all its glory. In the region of the hub of that (Sudars'ana) is distinctly seen a heap of celestial radiance of unsurpassed bliss. In the middle of that (hub) are manifest a thousand spokes arranged so as to form a circle. The outward appearance of that (Sudars'ana) of the form of a halo of indivisible celes- tial radiance is rendered bright with the lustre of multi- tudes of lightning-flashes of exquisite bliss. In the intermediate region, the Cakra of six hundred spokes shines forth. That is a region of the immeasurably highest radiance having the fullest display and is of the form of palpable knowledge. In the inner region (of the Cakra) there shines forth a Cakra of three hundred spokes. That is specially the region where exquisite auspiciousness has full play and is of the aspect of the aggregate of countless suns of sentience* In the inner region (of that) there shines forth the Cakra of a hundred spokes. That is the special region of the halo of transcendent radiance. In the inner region (of that) again, there shines forth the Cakra of sixty spokes. That is the special region of the ex- quisite: dalliance of the radiance of the Brahman, In

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the inner region (of that) there shines forth the Cakra of six corner-angles. That again is of the aspect of a heap of indivisible, infinite, celestial radiance. (3-12)

WORSHIP OF THE SUDARS'ANA-PURUSA ESTABLISHED IN THE INTERIOR OF THE CAKRA

In the inner region of that (Cakra), there shines forth the seat of excessive bliss. In the pericarp (of the lotus) of that (seat), shine forth full of sentience the regions of the Sun, the Moon and fire. There is distinctly seen a heap of unsurpassed celestial radi- ance. In the interior region (of that), there shines forth the Sudars'ana-purusa, effulgent with the lustre of infinite crores of suns, simultaneously risen. The Sudars'ana-purusa is Maha=visnu. Wearing all the characteristic emblems of Maha-visnu, meditating on the Sudars'ana-purusa described above, paying homage to- him with all the various marks of respect prescribed therefor, duly making the circumambulations and salu- tations ;. and being in his turn worshipped by him (the Sudarstena-purusa) and taking leave of him, moving onward further and further, witnessing the countless Vai-kuntha-s filled with exquisite bliss, the UpaSaka attained immmense bliss; (13-15)

THE ATTAINMENT BY DEGREES OF THE STATE OF THE NON-DUAL, (BRAHMAN)

Thereafter, passing further onward beyond the various variegated and unfinite glories of the sportive

THE TRI-PAD-VIBHUTI-MAHA-NARAYAŅOPANIȘAD 161

display of sentience and crossing over countless oceans of unsurpassed bliss, of the special character of the totality of the glory of infinite exquisite bliss, the Upa- saka attained, by degrees, the seat of the non-dual Brahman. (Query) : How can that non-dual seat be characterized (as of the Brahman) ? (Answer) : What is of the form of (the peerless) indivisible bliss, what cannot be adequately described, what is the ocean of unfathomable sentience, the ocean of unfathomable bliss, what is devoid of differentiation into diverse categories, what is possessed of the specific property of claiming all things (apart from it) as orginating from itself, what is limitless, propless, change-less, smearless, the root of the totality of the infinite bliss of the Brahman, which is of the aspect of the totality of exquisite sentience displayed, which is flawless, faultless, independent, the intensely flawless one-spark, with the brightness of countless crores of Suns, the real form of the import of countless Upanisad-s, that which transcends all testimonies, which is beyond the range of the mind and all articulate expression, the real form of the eternally emancipated one, which stands in need of no support, which is devoid of beginning, middle and end, which is the state of aloneness (remaining as the Brahman alone), transcendent, serene, subtler than the subtlest, grosser than the grossest, which is distinctly immeasurable bliss, which is distinctly the power of pure sentience and the glory of unalloyed bliss, which is distinctly of the real form of the totality of the in- finite glory of bliss, which is imperishable and incapable 11

162 THE VAISNAVOPANISAD-S

of being demonstrated, which is the Kuta-stha standing at the top of all, immobile, constant, unconditioned by direction, space and time, which is both inside and out- side (all things), THAT (non-dual entity), which is full, pervading all, the quest of all great Yogin-s, that could not be differentiated in relation to space, time and sub- stance, that is uninterruptedly (ever) fresh, ever full, that is the distinctly indivisible nectar of bliss, the per- petual transcendent state, of the aspect of a mountain of lightning, that is unsurpassed, infinite bliss, that non-dual self-luminous entity shines forth. That eternal radiance indicative of exquisite bliss, that is non-differ- entiated, infinite, and transcendent, shines forth in per- petuity. In the region within that (radiance, which is non-dual), there is the mountain of immeasurable, bliss- ful, sentience, characterized by indivisible, exquisite bliss, intensely radiant with sentience and bliss, the abode of eternal prosperity, the essence of sentience ex- tracted by churning sentience (differentiated as the Vis'va, the Viraj, the Otr and the like), the ocean of infinite wonder, the distinct radiance immersed in a heap of immeasurable radiance, adorned with innumer- able streams of bliss, of the aspect of an ocean of un- surpassed bliss, a heap of radiance that may be dis- tinctly characterized as matchless, eternal, faultless, unsurpassed and limitless, adorned with a thousand quadrangles of unsurpassed bliss, beautified with distinct rows of palatial mansions of pure sentience, resplendent with countless pleasure-gardens filled with sentience and bliss, outspread on all sides round with perennial showers

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of flowers. That alone is the seat known as the Tri-pad- vibhuti-vai-kuntha, (which is the abode of the glory of the Tri-pad-brahman). That alone is the transcendent state of Kaivalya, (aloneness). That alone is the transcendent truth unaffected (by illusion). That alone is the quest of Yogin-s seeking after liberation. That alone is pal- pable existence. That alone is palpable, pure sentience. That alone is palpable bliss. That alone is the distinctly palpable pure sentience, which is of the real form of the deity presiding over the indivisible, blissful senti- ence of the Brahman. (That alone is) the abode of the all (abiding in all), the playground of the non-dual Para-brahman, the region of the halo of radiance that is unsurpassed bliss, the region of the supreme seat of the transcendent Brahman, which is indicated by non- dual transcendent bliss, the special region of the ex- quisite embodiment of transcendent, unsurpassed, bliss, the region devoted to the totality of the supreme em- bodiment of the infinite (Brahman), the region specially characterized by the display of the transcendent truth of the transcendent embodiment of the transcendent Brahman, indicated by unsurpassed, exquisite bliss, the region specially characterized by the display of the aggregate glory of the infinite, transcendent (Brahman) full of sentience and bliss, the region specially char- acterized by the display of the aggregate glory of infinite knowledge and bliss, the region specially characterized by the aggregate glory of the display of infinite sentience, the special image of the exclusive embodiment of indivisible, pure sentience, the special

164 THE VAIȘNAVOPANISAD-S

embodiment of infinite, pure sentience that is beyond the range of articulate expression, the aggregate aspect of oceans of infinite bliss, traversed by infinite mount- ains of sentience, by countless mountains of sentience and bliss, that is of the aggregate aspect of all that is distinctly unsurpassed bliss and exquisite auspicious- ness, that is the trancendent radiance rolled into a mass of the supreme embodiment of the Para-brahman, indicated by indivisible, non-dual and exquisite bliss, the region of the sun of the form of exquisite sentience, that is superimposed upon by the thirty-two different formations. The distinct formations are, the twenty- four made up of Kes'ava and others, the Nyasa- mantra-s of Sudars'ana and others, extracted out of the Sudars'ana and other Yantra-s, An-anta, Garuda, and Visvak-sena and also unsurpassed bliss. (16-20)

THE TOWER OF THE PRANAVA SITUATED IN THE MIDDLE OF THE ANANDA-VYŪHA

In the middle of the Ananda-vyuha, is the palace of sentience, which is a thousand crores of Yojana-s in height and extent, presenting an auspicious appearance, with a crore of towers of the bliss of the Brahman, crowded with countless multitudes of pleasure-gar- dens, breathing the import of countless Upanisad-s, resonant with the cackling of the swans of the form of the Sama-veda, adorned with countless minarets of bliss, traversed on all sides by torrents of the essence of sentience and bliss, situated in the interior of a heap of

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radiance of indivisible bliss and is a veritable ocean of infinite bliss and wonder. In the interior of that (palace) there shines forth, a tower of the name of Pranava, with a brilliance surpassing the splendour of countless crores of Suns and indicative of unsurpassed bliss. It flares up with a hundred crores of minarets of bliss. Inside that (tower) there shines over the summit 6f sentience and bliss the hall dedicated to the Aştak- şarl, (eight-syllabled Mantra). In the middle of that hall is an open quadrangle of sentience and bliss, adorned with a pleasure-garden of bliss. Over that flares aloft a heap of radiance of unsurpassed bliss. In a (covered) spot in the interior of the quadrangle there shines forth the seat of sentience adorned with the Astaksari-padma, (lotus of eight petals marked with the eight mystic syallables of the Astaksari-Mantra). Over the pericarp of that lotus on which is inscribed the Pranava, there shine forth the radiant orbs of the Sun and the Moon and fire, full of sentience. (21-27)

THE GREAT SAMASTI-YANTRA INSCRIBED OVER THE

AN-ANTASANA

There shines forth the seat (of Visnu), known as An-anta, of an exquisitely auspicious aspect and en- veloped in a heap of radiance of indivisible bliss. Over that shines forth the great Yantra. The great Yantra, which is the exquisite embodiment of the unsurpassed bliss of the Brahman, the real form of the totality of heaps of radiance of the Brahman, (revealed as the

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seven crores of Maha-mantra-s and their presiding deities in their aggregate), the real form of sentiencer (when looked upon bereft of such differentiation), the real form of the Para-brahman, that is unattached, the exclusive state of the profound secret of the Para-brahman, the Yantra of the great Narayana of the highest Vai-kuntha, full of great Yantra-s, shines forth excelling all. (28, 29)

THE REAL FORM OF THE YANTRA, WHEN LOOKED

AT PART BY PART

(Query) : What can be its real form ? The pre- ceptor, (agreeing to give an exposition as desired by the pupil) with the words, "So (let it be)," replied thus : " First of all, (there is) the Cakra of six-corner- angles, (sat-kona). In the middle of it is the six- petalled lotus. In the pericarp of that (lotus) there is the Pranava thus: "Om". In the middle of the Pranava is the seed-syllable of Narayana, thus: " Am". That is impregnated with the heart's desire of the Upasaka thus: " Mama Sarvabhista-siddhim Kuru, Kuru, Svaha "-(Do thou vouchsafe, do thou vouchsafe unto me, the fruition of all my heart's desires, Svaha), In the petals of the lotus (are inscribed) the pairs of syllables, (one out of each) of the six-syllabled Mantra-s of Visnu and Nr-simha-" Om namo Visnave," (Om, salutation unto Visnu), Aim, Klim, S'rim, Hrim. Ksmryaum, Phat."-On the cheeks of the petals, the pairs of syllables, (one out of each) of the six-syllabled

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Mantra-s of Rama and Krsna (are inscribed) thus: "Rām Ramaya namah " (Rām, salutation unto Rāmä), " Klim, Krsnaya namaḥ," (Klim, salutation unto Krsna). In the six corner-angles, the six mystic syl- lables of the Sudars'ana-(mantra), " Sahasrara, Hum, Phat ", (Hum, Phat, unto the thousand-spoked Sudar- s'ana). On the cheeks of the six corner-triangles, (is inscribed) the Pancäksara (five-syllabled Mantra) of S'iva with the Pranava prefixed thus : " Om Namah S'ivaya, (Om, salutation unto S'iva). Outside this (Sat-kona), (is described) a circle with a chain of Pranava-s inscribed along the circumference. Outside the circle (is drawn) an eight-petalled lotus. In those petals (are inscribed) the pairs of syllables (one out of each) of the Astaksan-mantra-s of Narayana and Nr-simha : " Om, Namo Närayaņäya," (Om, salutation unto Narayana) and " Jaya jaya Nara-simha," (do thou be victorious, do thou be victorious, O Nara-simha). At the junctions of the petals (are inscribed) the eight syllabled Mantra-s of Rama, Krsna and S'ri-kara, (one out of each, at each junc- tion, in order, commencing from the north eastern petal, clockwise), thus: " Om Ramaya, Hum, Phat, Svaha," (Om, unto Rama Hum, Phat), " Kliin, Damo- daräya Namah," (Klim, salutation unto Damodara, with the cord fastened round his belly), " Uttistha S'ri-kara, Svaha," (rise up S'ri-kara, Svähä). Out-side this (eight-petalled lotus), (is inscribed) a circle, with a chain of Pranava-s inscribed along the circumference. Outside this circle (is drawn) a nine-petalled lotus.

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On the petals (are inscribed) the nine-syllabled Man- tra-s of Räma, Krsna and Haya-griva, (one letter out of each, on each petal, in order, as indicated before), thus : " Om, Räma-candräya nama Oryi ", (Om, saluta- tion unto Räma-candra Om), " Klim, Krsnäya, Govin- däya, Klim ", (Klim, unto Krsna, unto Go-vinda, Klliņ), " Hsaum, Haya-grivaya nama Hsaum", (Hsaum, salutation unto Haya-griva, Hsaum). On the cheeks of the petals (is inscribed) the nine-syllabled Mantra of Dakşiņa-murti, (one syllable over each cheek) thus: " Om, Daksina-murtir-ls'varom", (Om, the mighty lord is Daksina-mūrti, Om). Outside this nine-petalled lotus, (is described a circle, with the seed-syllable of Näräyana "Am", inscribed along the circumference. Outside this circle (is drawn) a ten- petalled lotus. On these petals (are inscribed) the pairs (of syllables, one out of each) of the ten-syllabled Man- tra-s of Räma and Krsna, thus : "Hum, Jänaki-valla- bhaya Svaha", (Hum unto the favourite lord of Janaki, Svähä), "Gopl-jana-vallabhaya Svähä," (unto the favour- ite lord of the bevy of Gopi-s, Svaha). At the junc- tion of the petals (are inscribed) the syllables of the Nrsimha-mala-mantra, thus: "Om namo Bhagavate, S'ri-mahä-nr-sirphäya, karäla-darpstra-vadanäya, mama vighnam, paca, paca, Svaha, (Om, salutation unto the lord, the illustrious great Nr-simha, with a face displaying (two) fierce tusks, may thou cook, may thou cook, all my obstacles (to attain thee), Svähä). Outside the ten-petalled lotus (is inscribed) a circle, with the one syllable of Nr-simha, along the

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circumference. That monosyllable is " Ksmryaurp." Outside the circle (is drawn) a twelve-petalled lotus. On those petals (are inscribed), the pairs (of sylla- bles, one over each, out of each) of the twelve- syllabled Mantra-s of Näräyana and Väsu-deva, thus : " Om, namo Bhagavate Näräyaņäya", (Om, salutation unto Närayana, the supreme lord), " Om, namo Bhaga- vate Väsu-deväya", (Om, salutation unto Väsu-deva, the supreme lord). On the cheeks of those petals {are inscribed) the syllables of the twelve-syllabled Mantra-s of Mahä-visnu, Räma and Krsna, (one sylla- ble out of each, over each petal), thus: " Om, namo Bhagavate Maha-visnave ", (Om, salutation) unto the lord, the great Visnu), "Om, Klim, Bharatägra-ja, Räma, Klim, Svähä", (Om, Klim, O Räma, the eider brother of Bharata, Klim, Svähä), and " S'rim, Hrim, Klim, Krsnäya Go-vindaya namah", (S'rim, Hrim, Klim, salutation unto Krsna, unto Go-vinda). Outside the twelve-petalled lotus (is described) a circle, with the seed-syllable of Jagan-mohana, (the god of love), (the deluder of the world), "Klim", (inscribed along the -circumference). Outside the circle (is drawn) a fourteen- petalled lotus. On the petals (are inscribed) the (four- teen-syllabled) Mantra-s of Laksmi-näräyana, Haya- griva, Go-päla and Dadhi-vämana, (one syllable of each Mantra over each petal), thus: "Om, Hrim, Hrim, S'rim, S'rim, Laksmi-väsu-deväya namah", (Orp, Hrirp, Hrim, S'rim, S'rim, salutation unto Väsu-deva, the lord of Laksml), " Om, namah sarva-koti-sarva-vidyä- räjäya ", (Om, salutation unto the king of all abstruse

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Problems and of all Mantra-s), "Klim, Krsnäya, Go-päla- cuda-manaye Svähä," (Kliip, unto Krsna, the crest-jewelr Go-päla, Svähä), and "Om, namo Bhagavate Dadhi- vämanäyaOm", (Om, salutation untothelord, Vamanaof curds Om). At the junction of the petals (are inscribed) the syllables of the Anna-pürnes'vari-mantra, (one at each junction) thus: " Hrim, Padmävaty-anna-purņe, Mahes'- varl Svähä," (Hrim, O Padmavati, Anna-pürne, the spouse of the great god, Svähä). Outside (the fourteen- petalled lotus), (is described) a circle, with a chain of Pranava-s along the circumference. Outside the circle (is drawn) a sixteen-petalled lotus. On those petals (are inscribed) the pairs of syllables (one out of each) of the sixteen-syllabled Mantra-s of Krsna and Sudar- s'ana, thus: "Om, namo Bhagavate, Rukmini-vallabhāya, Sväha", (Om, salutation unto the lord, the favourite of Rukminl, Svahä), and " Om, namo Bhagavate, Mahä- sudars'anäya, Hum, Phat", (Om salutation unto the lord of the great discus, Hum, Phat). At the junction of the petals (are inscribed) the (sixteen) vowels (including the Anu-svära and the Visarga) and (the thirty-two syllables of) the Sudars'ana-mälä-mantra, (one of the former and two of the latter at each junction) thus: " Am, Am, Im, Im, Um, Um, Rm, Rim, Lm, Lim, Em, Aim, Om, Aum, Am, Ah, and "Sudars'ana-mahä-cakräya, sarvato mäm raksa, raksar sahasrära, Hum, Phat, Sväha ", (Unto the great discus, Sudars'ana of the brilliant form, protect, protect me from all (danger), O thousand-spoked one, Hum, Phat,. Sväha). Outside the sixteen-petalled lotus (is described)

THE TRI-PĀD-VIBHÜTI-MAHÄ-NARAYAŅOPANIŞAD 171

a circle, with the seed-syllable pf Varäha, viz., " Hum ", (inscribed along the circumference). Outside the circle (is drawn) an eighteen-petalled lotus. On those petals (are inscribed) the pairs (of syllables, one out of each),. of the eighteen-syllabled Mantra-s of S'ri-krsna and Vämana, thus : " Klim, Krsņäya, Go-vindäya, Go-pl- jana-vallabhäya Sväha, (Klim, unto Krsņa, unto Go-vinda, unto the favourite lord of the bevy of Go-pl-s, Svähä), and " Om, namo Visnave, Sura-pataye, Mahä- baläya, Sväha", (Om, salutation unto Vișņu, unto the leader of the gods, possessed of prodigious strength, Svähä). On the cheeks of those petals (are inscribed) the Garuda-pancäksara and the Garuda-mala-mantra-s, (thirty-seven syllables in all, distributed clock-wise, two- syllables over each petal and the last three over the last petal), thus: " Ksipa, Om, Svaha", and " Om namah Paksi-räjäya, sarva-visa-bhuta-raksah-krtyä " di- bhedanäya, sarvesta-sädhakäya, Svahä ", (Om, saluta -- tion unto the king of birds, the breaker of all poisons,. evil spirits, demons, Krtyä, (effigy of the black art), and the like, the accomplisher of the heart's desires of all,. Sväha). Outside the (eighteen-petalled lotus), (is in- scribed) a circle, with the seed-syllable of Mäyä, (viz.r Hrim) inscribed along the circumference. Outside the circle (is once again drawn) an eight-petalled lotus. On the petals of this lotus (are inscribed) the pairs of syllables (one out of each of) the eight- syllabled Mantra-s of S'ri-krsna and of Vämana, thus :. " Orp, namo Dämodaräya", (Om, salutation unto Dämodara, with a cord round the belly), and " Om,

'172 THE VAISNAVOPANISAD-S

Vämanaya namah Om,"(Om, salutation unto Vämana, Om.) On the cheeks of the petals (are inscribed) the Mantra of three syllables of Nlla-kantha, and that of five syllables of Garuda, (one over each), thus : "Prem, Rim, Thah," and " Namo'ndajäya", (salutation unto Garuda, the egg-born). Outside the (eight-petalled) lotus (is described) a circle, with the seed-syllable of Man- matha, (Klim), inscribed along the circumference. Out side the circle (is drawn) a twenty-four-petalled lotus. On those petals (are inscribed) syllables, (one out of each of the following Mantra-s, over each petal), the S'aranägata- and Näräyana-mantra-s, and the pair of Närayana and Haya-grlva-gäyat-trl-mantra-s, thus: S'riman-naräyaņa- ·caranaus'aranamprapadye,Srimate-näräyanayanamah," (I completely surrender myself unto the pair of feet of :the illustrious Närayana, salutation unto the illustrious Näräyana), " Näräyanäya vidmahe, Väsudeväyadhlmahi, tan no Visnuh pracodayät ", (we devote all our percep- tions unto Näräyana, we devote all our meditation unto Väsu-deva, may the lord Visnu direct us along the right track), " Väg-ls'varäya vidmahe, Haya-grlväya dhlmahi, Tan no Hamsah pracodayät," (we devote all our percep- tion unto the lord of learning, we devote all our medi- tation unto Haya-griva; may the Lord Hamsa, the Paramätman, direct us along the right track). On the -cheeks of those petals (are inscribed one syllable, out of .each of the following Mantra-s, over each petal) : the -Gäyat-trl-s relating to Nr-simha, Sudars'ana and the Brähman thus: " Vajra-nakhäya Vidmahe, Tlksna- -datpsträya dhimahi, Tan nah Simhah pracodayät," (we

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 173

devote all our perception unto him of the adamantine claws; we devote all our meditation unto him of the sharp tusks ; may the Lion-incarnation of Visnu direct us along the right path), " Sudars'anäya Vidmahe, Heti- rājäya dhimahi, Tan nas'cakraḥ pracodayāt," (we devote all our perception unto Sudars'ana, the discus of Visnu, we devote all our meditation unto the king of weapons ; may Visnu's discus direct us along the right path), and " Tat savitur vareņyam, Bhargo devasya dhimahi, dhiyo yo nah pracodayāt," (we meditate on that exquisite radiance (of the Brahman) of the form of the Sun, may he direct our mental faculties along the right track). Outside that (twenty-four-petalled lotus), (is described) a circle, with the monosyllable of Haya- grlva (" Hsauip"), (inscribed along the circumfer- ence), that monosyllable being " Hsaum." Outside the circle (is drawn) a thirty-two petalled lotus, On those petals (are inscribed pairs of syllables, one out of each of the following Mantra-s, over each petal), the Nr simha- and the Haya-griva-anustubh- mantra-s, thus: " Ugram, Vlram, Maha-visnum, Jval- antam, Sarvatomukham, Nrsimham, Bhisanam, Bhad- ram, Mrtyu-mrtyum, Namämy aham," (I make saluta- tion unto the fierce, valiant, Maha Visnu, irradiating with his faces turned in all directions, the Man-lion, terrific in aspect, auspicious, the dealer of death unto death), and " Rg-yajus-sama-rupaya, Vedaharana-kar- mane, Pranavodgitha-vapuse, Mahäs'va-s'irase, namah," (my salutation unto the great horse-headed (Haya-griva), who is of the form of the Rg, Yajus and Säma Veda-s,

174 THE VAIȘŅAVOPANISAD-S

who is engaged in the work of extracting the Veda-s and is the embodiment of the Pranavodgitha). On the cheeks of those petals (are inscribed the pairs of syllables, one out of each of the following Mantra-s, over each petal), the Räma and the Krspa-anustubh- mantra-s, thus: " Räma-bhadra, Mahesväsa, Raghu- vlra, Nr-pottama, Bho Das'äsyäntakasmakam, Rakşäm dehi S'riyam ca te," (O Rama-bhadra, the great archer, the valiant scion of the race of the Raghu-s, the ideal king, O Destroyer of the ten-faced (Rävana), pray vouchsafe unto us thy protection and thy glory), and "Devaki-suta, Go-vinda, Vasu-deva, Jagat-pate, dehi me, Tanayam Krsna, Tväm aham, S'aranam gatah," (O son of Devakl, Go-vinda, Vasu-deva, lord of the Uni- verse, pray vouchsafe unto me a son, " O Krsna, I resort to thee as my last resort). Outside (the lotus of thirty-two petals), (is described) a circle with the seed-syllable of Agni, enclosed on either side by the Pranava, inscribed along the circumference thus : " Om, Ram, Om." Outside the circle (is drawn) a lotus of thirty-six petals. On those petals (are drawn) the thirty-six syllabled Mantra of Haya-griva and again the Mantra of thirtyeight syllables of Haya-griva, (one syllable over each petal and the two super- fluous ones on the last petal) thus: " Hamsah-Vis'vot- . tirna-svarupäya, Cin-mayanandarupine,Tubhyaip namo- Haya-griva, Vidya-rajäya, Visnave,-So'ham," (I am he-salutation unto thee, O Haya-griva, with a form extending beyond the Universe, of the form of the supreme sentience that is blissful, unto the Lord

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 175

Visnu, the king of all Vidya-s-He am I), " Hsaum, Om, Namo Bhagavate, Haya-griväya, Sarva-väg-is'- vares'varāya, Sarva-veda-mayaya, Sarva-vidyäm me dehi, Svahä," (Hsaum, Om, salutation unto the lord Haya-griva, the overlord of all proficient in learning, that art the embodiment of all the Veda-s, pray, bestow on me all the Vidya-s (mystic lore), Svaha). On the cheeks of those petals (are inscribed) the twenty-four Mantra-s of Kes'ava and others, beginning with the Pranava and ending with (the word) "namah," all (the names) in the dative form ; in the remaining twelve places (are inscribed) the syllables of the pair of Gayat-tri-s of Räma and Krsna, (two syllables on each remaining cheek) ; thus ; Orp Kes'avaya namaḥ, (Om, salutation unto Kes'ava), u Om, Naräyanaya namah," (Om, salutation unto Närayana); " Om, Mädhaväya namah," (Om, saluta- tion unto Ma-dhava, the Lord of Laksmi); " Om; Go-vindaya namah," (Om, salutation unto Go-vinda); " Om, Visnave namah," (Om, salutation unto Vișņu); " Om, Madhu-sudanäya namah," (Om, salutation unto the destroyer of the demon, Madhu); " Om, Tri-vik- ramäya namah", (Om salutation unto Tri-vikrama) ; " Om, Vämanaya namah," (Om, salutation unto Vämana); " Om Sri-dharaya namah," (Om, salutation unto S'ri-dhara, who ever has Laksmi in his heart) ; " Om, Hrsikes'aya namah," (Om, salutation unto Hrsi- kes'a) ; Om Padma-nabhäya namah," (Om, salutation, unto Padma-nabha, the lotus-navelled); " Om, Dämo- daräya namah," (Om, salutation unto Damodara, with

176 THE VAISNAVOPANISAD-S

the cord round the belly); " Om, Samkarsanäya namah," " Om, - salutation unto Samkarsana); " Om, Väsu-deväya namah," (Om, salutation unto Väsu- deva) ; " Om, Pradymnäya namah," (Om, salutation unto Pradyumna) ; " Om, A-niruddhāya namaḥ," (Om, salutation unto A-niruddha) ; " Om, Purusottamäya namaḥ," (Om, salutation unto Purusottama, the highest among Purusa-s) ; " Om, Adhoksa-jäya namah," (Om, salutation unto Adhoksa-ja); "Om, Nr-simhaya namaḥ,7 (Om salutation unto Nr-simha, the man-lion) ; " Om, A-cyutäya namah," (Om, salutationiunto A-cyuta, the unswerving one) ; " Om, Janärdanaya namah," (Om, salutation unto Janardana); " Om, Upendraya namah," (Om, salutation unto Upendra) ; " Om, Haraye namah," (Om, salutation unto Hari); " Om, S'ri Krsnaya namah," (Om, salutation unto the illustrious Krsna)- " Däs'arathaya vidmahe, Sita-vallabhaya dhimahi, Tan no Ramah pracodayät," (we devote all our perception unto the Das'aratha, the son of Das'a- ratha ; we devote all our meditation unto the favourite Lord of Sita; may Rama direct us along the right track); " Damodaraya vidmahe, Väsu-devaya dhimahi, Tan nah Krsnah pracodayät," (we devote all our per- ception unto Damodara ; we devote all our meditation unto Väsu-deva; may Krsna direct us along tho right track), Outside this (thirty-six petalled ,lotus), (is described) a circle with the Ankus'a seed-syllable ("Krom") enclosed on either side by the Pra- nava, (inscribed alongt he circumference) thus : " Om, Krom, Orp." Outside that (circle), (is described)

THE TRI-PĀD-VIBHŪTI-MAHĀ-NARĀYAŅOPANIȘAD 177

another circle. In the Space enclosed between the two circumferences (are marked) places for the twelve caves, with twelve inter-spaces in between. In these Spaces are inscribed in order, the following Mantra-s relating to Kaustubha, Vana-malä, S'ri-vatsa, Sudar- s'ana, Garuda, Padma, Dhvaja, An-anta, Sarhga, Gada, S'ankha, and Nandaka, beginning with the Pranava and ending with the word, " namah ", all the names in the dative form ; thus : " Om, Kaustubhäya namah," (Om, salutation unto the Kaustubha-jewel of Visnu); " Om, Vana-maläyai namah," (Om, salutation unto the garland of wood-flowers) ; " Om, S'ri-vatsaya namah," (Om, salutation unto the S'rl-vatsa-mark) ; " Om, Sudar- s'anäya namah," (Om, salutation unto Sudars'ana, the discus) ; " Om, Garudaya namah," (Om, salutation unto Garuda, Visnu's vehicle), " Om, Padmäya namah ", (Om, salutation unto Padma, the lotus flower of Visnu), " Om, Dhvajäya namah," (Om, salutation unto Visnu's ensign), " Om, An-antaya namah ", (Om, salutation unto An-anta, the seat of the lord), " Om, S'ärngaya namah ", (Om, salutation unto the S'ärnga-bow), " Om, Gadäyai namah", (Om, salutation unto the mace of the lord), Om, S'ankhäya namah ", (Om, salutation unto the conch of Visnu), " Om, Nandakäya namah", (Om, salutation unto the sword of the Lord, Nandaka by name). In the twelve interspaces (between the caves) are inscribed the following Mantra-s, beginning with the Pranava (and ending with the word, " namah "), thus : " Om, Visvak-senäya namah ", (Om, salutation unto Visvak-sena), "Om, Ä-cakraya Svaha", (Om, 12

178 THE VAISNAVOPANISAD-S

Svähä, unto the discus that is circular all round), " Om, Vi-cakrāya Svähā ", (Om, Svähä unto what is the excellent cakra), " Om, Su-cakräya Sväha", (Om, Svähā unto the mighty cakra), " Om, Dhi-cakräya Svähä", (Om, Svähä unto. the cakra that swirls with the fleetness of the mind), " Om, Sam-cakraya Svähä " (Om, Svähä unto the perfect cakra), " Om, Jvälä-cakräya Svähä ", (Om, Svähä unto the flaming cakra), " Om, Kruddhol- käya· Svähä", (Om, Svähä unto the angry spark), " Om, Maholkäya Svähä ", (Om, Svähä unto the great spark), " Om, Viryolkäya Svähä ", (Om, Svähä ", unto the spark of valour), " Om, Vidyolkäya Svähä", (Om, Svähä unto the spark of learning), " Om, Sahasrolkäya Svähä", (Om, Svähä unto the discus of a thousand sparks). Outside the two concentric circles (is des- cribed) a circle with the Garuda-pancäksara-mantra enclosed by the Pranava on either side (inscribed along the circumference), thus: " Om, ksipa Svähä, Om." That circle (is adorned) with twelve thunder-bolt-marks at equal intervals. In these thunder-bolt-marks (are inscribed) in order, the following Mantra-s thus: Om, Padma-nidhaye namah ", (Om, salutation unto the Padma-treasure); "Om, Maha-padma-nidhaye namah", (Om, salutation unto the great Padma- treasure), " Om, Garuda-nidhaye namah", (Om. salutation unto the Garuda-treasure); " Om, S'ankha-

treasure), nidhaye namah ", (Om, salutation unto the S'ankha- Om, Makara-nidhaye namah", (Om, salutation unto the Makara-treasure); " Om, Kac- chapa-nidhaye namah"-, (Om, salutation unto the

THE TRI-PAD-VIBHUTI-MAHÄ-NÄRÄYANOPANIŞAD 179

Kacchapa-treasure), " Om, Vidya-nidhaye namah", (Om, salutation unto the treasure of learning); " Om, Paramänanda-nidhaye namah.", (Om, salutation unto the treasure of the highest bliss), " Om, Moksa-nidhaye namah ", (Om, salutation unto the treasure of eman- cipation); " Om, Laksmi-nidhaye namaḥ ", (Om, salu- tation unto the treasure of Laksmi, the goddess of wealth) ; " Om, Brahma-nidhaye namah", (Om, saluta- tion unto the treasure of the Brahman) ; " Om, S'ri- mukunda-nidhaye namah ", (Om, salutation unto the treasure of the form of S'ri-mukunda). At the junc- tions of the thunder-bolt-marks (are inscribed) the following Mantra-s,: " Om, Vidya-kalpaka-tarave namah," (Om, salutation unto the kalpaka-tree of learning) ; " Om, Ananda-kalpaka-tarave namaḥ," (Om, salutation unto the kalpaka-tree of bliss); " Om, Brahma-kalpaka-tarave namah,' (Om, salutation unto the kalpaka-tree of the Brahman) ; " Om, Mukti-kal- paka-tarave namah," (Om, salutation unto the kalpaka- tree of liberation); "Om, Amṛta-kalpaka-tarave namaḥ," (Om, salutation unto the kalpaka-tree of the nectar of immortality); " Om Bodha-kalpaka-tarave namaḥ." (Om, salutation unto the kalpaka-tree of sentience); " Om Vibhuti-kalpaka-tarave namah," (Om, salutation unto the kalpaka-tree of the glory of the Brahman) ; " Om, Vai-kuptha-kalpaka-tarave namah," (Otp, salutation un- to the kalpaka-tree of Vai-kuntha) ;. " Om, Veda-kal- paka-tarave namah," (Om, salutation unto the kalpaka- tree of the Veda-s); " Om, Yoga-kalpaka-tarave namah," (Om, salutation unto the kalpaka-tree of Yoga), " Om,

180 THE VAISNAVOPANISAD-S

Yajfia-kalpaka-tarave namah," (Om, salutation unto the Kalpaka-tree of Yajña); " Om, Padma-kalpaka- tarave namah," (Om, salutation unto the kalpaka-tree of the lotus). Around that (circle marked with the thunder-bolts, is described a circle), with the syllables of the S'iva-gayat-tri and the Para-brahma-mantra-s inscribed along the circumference, thus : " Tat-puru- saya vidmahe, Mahā-deväya dhimahi, Tan no Rudraḥ pracodayät," (we devote all our perception unto that illustrious Purușa ; we devote all our meditation unto Mahadeva ; may that Rudra direct us along the right track); and " S'rl-man-näräyano-jyotir-atmä Naräyanaḥ Parah, Narāyaņa Param-brahma, Nārāyaņa namo'stu te," (may our salutation be unto thee, O Narayana ! The illustrious Lord Narayana is the radiant Ätman, Narayana is the Paramatman, Narayana is the Para- brahaman). Outside the circle (aforesaid is des- cribed) a circle with the S'rl-bija (" S'rim") enclosed by the Pranava on either side, thus : " Om, S'rim, Om,"r (inscribed along the circumference). Outside the circle (is drawn) a forty-petalled lotus. On those petals. (are inscribed) the pairs of syllables (one out of each, over each petal) of the four-footed Veda-gäyat-tn and the eight-syllabled Suryästaksarl-mantra, enclosed on either side by the Pranava thus: " Om, Bhưh, Om, Bhuvah, Om, Suvah, Om, Mahah, Oin Janah, Om, Tapah, Orn, Satyam, Om, Tat savitur varenyam, Om, Bhargo-devasya dhimahi, Om Dhiyo yo nah pracodayät, Orn, Paro-rajase Savdom, Om, Äpo jyoti-rasah amrtam Brahma, Bhur-bhuvah-suvar-om, Om, Ghrnih, Surya,

THE TRI-PAD-VIBHÜTI-MAHÄ-NARÄYANOPANISAD 18!

Äditya"-" (Om, the earth, Om, the mid-ethereal regions, Om, the celestial regions, Om, the Mahar-loka, Om, the Jano-loka, Om, the Tapo-loka, Om, the Satya- loka, (the seven upper worlds starting from the earth), Om, that exquisite radiance of the Sun, Om, we meditate on the celestial's glory, Om, may he direct our mental faculties, Om, the transcendent generator of vital energy, Om, the waters, the essence of radiance, the nectar of immortality, (all this is) the Brahman (pervad- ing all the regions), (the earth, the mid-etherial regions and the celestial regions, Om); (Om, the fountain source of heat, vital energy and light) is the shining Sun, the Aditya (the celestial-born) ". At the junction of the petals (is inscribed) the seed-syllable of Nara- yana, enclosed on either side by the S'rl-bija and the Pranava, thus : " Om, Srim, Am, S'rim, Om." Outside this (forty-petalled lotus) is drawn the Bhu-cakra marked with eight tridents. In the interior of the Cakra, in the four cardinal quarters (are inscribed) the Mantra-s, " Hamsah, So'haip," enclosed on either side by the Pranava along with the Naräyanastra-mantra thus: " Om, Hamsah, So'ham Om, (Om, that Harnsa am I, Om), and " Om Namo Nāräyaņāya Hum Phat," (Om, salutation unto Nārāyaņa, Hum, Phat). Outside this (Bhū-cakra), (is described) a circle, With a chain of Pranava-s along the circumference. Outside this circle, (is drawn) a fifty-petalled lotus. On these petals (is in- scribed) the garland of fifty letters of the Saipskrt aipha- bet, (1, being excluded). At the points of inter-section of the petals (are inscribed) the pairs of Räma- and

182 THE VAIȘNAVOPANI£AD-S

Krsna-mala-mantras, enclosed on either side by the Pranava and the Sri-blja thus: " Om, S'rim,; Om, Namo Bhagavate Raghu-nandanäya, Rakso-ghna-, vis'adaya, Mathura-prasanna-vadanāyamita-tejase, Balaya, Rāmäya, Visnave namah, S'rim, Om," (Öm, S'rim, Om, salutation unto the Lord, the bestower of delight on the race of the Raghu-s, the clean killet of the demons, with the sweet and graceful face, of immeasurable valour and strength, unto Räma, (the incarnation of) Visnu, salutation, S'rim, Om,). " Om, S'rim, Om, Namaḥ Krsnaya, Devaki-puträya, Väsu- devaya,Nigalac-chedanaya,Sarva-lokädhipataye,Sarva- jagan-mohanäya, Vişņave Kāmitārtha-dāya, Svähā, S'rtip, Om," (Om, S'rim, Om, salutation unto Krsna,. the son of Devaki, Väsu-deva, (the son of Vasudeva), the breaker of the fetters of all Conventions, the lord of all the worlds, exercising a magical influ- ence over all the worlds, unto Visnu, that bestows the heart's desires (of his devotees), Svaha, S'rim, Om). Outside this (fifty petalled-lotus) (is drawn) a Bhu-cakra, marked with eight tridents. On the tridents are marked the syllables of the Maha-nlla- kantha-mantra, enclosed by the Pranava on either side thus : " Om, Om, Namo Nlla-kantaya 0m' (Om, Om, unto Nlla-kantha, salutation Om). At the tips of; the tridents (are inscribed) in order, beginning with the Pranava and ending with the word " namah ", with the names in the dative form, the Mantra-s of the guardians of the principal quarters and the intermediate quarters,: thus: " Om, Indraya namah," (Om, salutation unto

THE TRI-PÄD-VIBHUTI-MAHA-NÄRÄYAIJIOPANIŞAD 183

Indra); " Om, Agnaye namah," (Om, salutation unto fire) ; " Om, Yamäya namah," (Om, salutation unto Yama); "Om, Nirrtaye namaḥ," (Om, salutation unto Nirrti); " Om, Varunäya namah," (Om, salutation unto Varuņa); " Om, Vāyave namaḥ," (Om, salutation unto Väyu); " Om, Somäya namah,' (Om, salutution unto the Moon); " Om, Is'änäya namah," (Om salutation unto Isäna). Outside that Bhu-cakra (quadrangle), (are described) three (concentric) circles, with the chain of Pranava-s (inscribed along the circumference of each of them). Outside the three circles are drawn föur Bhū- pura-s (quadrangles), with four door-ways and adorned with four great thunder-bolts at the four corner-angles. On the thunder-bolts (are inscribed) the two seed-syl- lables of Amrta, enclosed on either side by the Pranava and the seed-syllable of Sri, thus: " Om S'rim, Tham, Vam, S'rim, Om." On the outer Bhu-pura-terrace (are. inscribed the following) : "Om, Ädhära-s'aktyai namah," (Om, salutation unto the basic power) ; " Om, Mula-prakrtyai riamah," (Om, salutation unto the Mūlar prakrti, the originant of the Universe) ; " Om, Ädi- Kürmaya namah," (Om, salutation unto the primordial tortoise) ; " Om, An-antäya namah," (Om, salutation unto An-anta) ; " Om, Prithivyai namah," (Om saluta- tion unto the earth-goddess): On the middle terrace of the Bhu-pura (are inscribed the following) : " Om Ksirar samudräya namah," (Om, salutation unto the ocean of milk); " Om, Ratna-dvipaya namah," (Om saluta -- tion unto the Ruby-island) ; " Om, S'Vetac-chatträya namah/' (Om, salutation unto the white umbrella);

184 THE VAIȘŅAVOPANISAD-S

" Om, Kalpaka-vrksäya namah," (Om, salutation unto the Kalpaka tree) ; " Om, Ratna-sirphasanäya namah," (Om, salutation unto the gem-studded throne). On the first terrace of the Bhü-pura (are inscribed in order, the following): the dative forms, preceded by the Pranava and followed by the word, " Namah ", of- Dharma, (righteous conduct), Jnana, (right perception), Vai-ragya, (detachment), Ais'varya, (over-lordship), A-dharma, (vicious conduct), A-jnana, (ignorance), A-vai-rāgya, (attachment), An-ais'varya, (penury),Sattva, (rhythm), Rajas, (mobility), Tamas, (inertia), Maya, (Illusion), A-vidya, (delusion), An-anta,(theinfinite),and Padma, (lotus). In the outer terrace of the (three) circles (are inscribed in order the following) : the dative forms of the S'akti-s, (creative energies), pre- ceded by the Pranava and followed by the word, " Namah" as follows: Vimala, (Purity), Utkarsinl, (excellence), Jnana, (knowledge), Kriyä, (action), Yoga, (concentration), Prahvi, (subjugation), Satya, (vera- city), and Is'ana, (omnipotence). In the inner terrace (formed by the three circles), (are inscribed the follow- ing) : " Om, Anugrahayai namah," (Om, salutation unto the power of bestowing favour), and the Mantra, " Om namo Bhagavate, Visnave, Sarva-bhutatmane, Vasu-devaya, Sarvatma-samyoga-yoga-pithatmane, namah", (Om, salutation unto the lord Visnu, the Ätman of all beings, unto Väsu-deva of the character of the posture of concentration, wherein all the Jivät- man-s attain their identity with the Para-brahman, Salutation). In the open spaces of the circles are the

THE TRI-PAD-VIBHUTI-MAHA-NARAYANOPANISAD 185

ten Anga-s (limbs) of the Yantra, viz,, Blja, (potentiäl- ity), Präna, (vitality), S'akti, (power), Drsti, (power of vision), Vas'ya, (power of attraction), and the like, the Mantra-s, the appellation of the Yantra, the Gäyat-tri, the Präna-sthapana, (installation of the vital power) and the Bija-s, (seed-syllables), of the elements and the guardians of the cardinal points. Also, the Müla- mantra-s, the Malä-mantra-s, the Kavaca-mantra-s and the Dig-bandhana-mantra-s, (relating to the pro- tective armour and the enclosing with boundaries). (30-48)

POTENCY OF THE GREAT YANTRA

The Yantra described above, is füll of Mantra-s of great potency, adorned as it is with highly effica- cious Mantra-s proceeding from the inmost recesses of the hearts of Yogin-s of great fortitude and when duly worshipped with the sixteen marks of respect prescribed therefor and practised with the requisite Japa, (prayer) and Homa, (fire-offerings), becomes re- plete with the pure radiance of the Brahman, serves as a safeguard against all risks, brings about the destruction of all kinds of sins, procures the attain- ment of all the desires of one's heart, and bestows (the highest kind of) liberation, viz., Sa-yujya, (attain- ment of oneness with the Brahman). This Parama- vai-kuntha-maha-narayana-yantra ever shines forth, (possessed of the afore-said exalted virtues). (49)

186 THE VAISNAVOPANISAD-S

THE REAL FORM OF ADI-NARAYANA FIRMLY

ESTABLISHED IN THE GREAT YANTRA

One should meditate upon Adi-naräyana, firmly established in that Yantra, in the interior of a heap of radiance of unsurpassed bliss, that is beyond the ränge of verbal expression, who is the embodiment of the bliss (of the Paramätman) manifest as of the essence of sentience, who is of the real form of sentience and bliss, who is the ocean of unsurpassed beauty, who is of the real form of the Turiya and of the Turlyatlta (trans- cending the Turiya) of nondual, exquisite bliss, who is the ocean of unsurpassed beauty and uninterrupted bliss of the intense Turiya, who is bright like the un- dulating flash of lightning reflected on the waters of the stream of beauty and is the embodiment of divine radiance and auspiciousness, served by various types of exquisite auspiciousness, that have assumed corporeal forms, who is adorned with countless jewels shining with the brilliance of infinite crores of Suns of sentience and bliss, who is well served by multitudinous weapons of various kinds, such as the Sudars'ana, (discus), the Päfica-janya, (the conch of that name), the Padma, (the lotus-flower), the Gada, (mace), the Asi, (sword), the Sarnga, (bow), the Musala, (pestle), and the Parigha, (iron club), all of palpable sentience, with his chest marked by the S'rl-vatsa, (mole), donning the Kaustubha (jewel) and garlands of wood flowers, ever filled with bliss, due to the showers of neetar- like flowers falling from the Brahman-like forests of

THE TRI-PAD-VIBHUTI-MAHÄ-NSRAYANOPANISAD 187

Kalpaka- trees respectively, ever füll of bliss and intensely auspicious owing to the countless showers of the essence of the Brahman, resplendent with the prodigious umbrella of the multitude of the ten thousand hoods of Adi-s'esa, with his body shining briiliantly with the luster of the myriads of gems imbedded in the capacious hood of Adi-s'esa, and magnified by cascades of radiance flowing from the limbs of Adi-s'esa, who is of the real form of the unsurpassed fragrance of the Brahman, who is of the special aspect of the fragrance of the unsurpassed bliss. of the Brahman, who is of the special aspect of the totality of the infinite fragrance of the Brahman, who is ever fresh with the Tulasi-garlands of infinite bliss, who is ever resplendent with countless garlands of flowers of sentience and bliss, who is effulgent with waves of radiance setting on in endless succession, who is perpetually shining with eddies of unique radiance,. unsurpassed and infinite, enveloping him, whose natural beauty is enhanced by the rows of incense-burners and lamps of sentience and bliss waved in front of himr who is served on all sides by Cämara-fans of specially unsurpassed bliss, whose beauty is all the more height- ened by the bunches of fruits of sentience, innumerable, unsurpassingly large, matchless and closely packed* (placed in front of him), whose environment is imposing in appearance, because of the rows of celestial towers,. umbrellas and flags displayed all about him, all of sentience and bliss, whose presence is ever lustrous- with flares of countless torches, celestial and exquisitely.

188 THE VAIȘŅAVOPANISAD-S

auspicious, who is immersed in a halo of intense radiance beggaring description, who is the Turya of the character of the Ardha-mätra, (half-syllable), (of the Pranava), who is the Turlyätita of the character of the resonance (of the Pranava), (out-stripping the Turiya), who is indescribable, and is of the form of the Tun- yätman presiding over the Nada (resonace), the Bindu, {indivisible dot), and the Kala, (vanishing final division), {of the Pranava, all rolled into one), who is firmly established in the infinite variety of aspects, such as sentience and the like, and is yet devoid of attributes, devoid of actions of any kind, devoid of defects, devoid of impurities, devoid of attachment, devoid of external aspect, devoid of any resort, and indicated by unsur- passed, nondual exquisite bliss. Thus the Upanisad. (50)

CHAPTER VIII

EXPOSITION OF THE REAL FORM OF LIBERA- TION, THROUGH IDENT1TY WITH THE PARA-BRAHMAN

EXPOSITION RELATING TO THE IMPOSITION OF THE

EXISTENCE OF DIFFERENTIATION IN THE NONDUAL

BRAHMAN THROUGH VAI-KUNTHA AND THE LIKE

There upon, the Pitä-maha, (Brahman, the grandsire), äsked the Lord, Mahä-Vishu thus; "O Lord, how can

THE TRI-PÄD-VIBHÜTI-MAHA-NARAYANOPANISAD 189

there be such endless differentiation in substance,as. Vai-kuntha, palatial mansion, quadrangle, tower and the like, in thee, that art the Para-brahman indicated by pure, nondual, exquisite bliss, a position which is quite incompatible with thy true nature ?" The Lord Mahä- visnu (commending Brahman for the point raised by him in the question), by saying " What has been said (by thee just now) is no doubt the truth," refutes the position thus: " Even as, in the case of pure (unalloy- ed) gold, there is dififerentiation (of form), such as of the bracelet, the crown, the armlet and the like, even as in the case of the water of the ocean, there is differentiation (of form), such as the gross and subtle billows and ripples, the foam, the bubble, the shell, salt, rock and countless other substances, even as, in the case of the (surface of the) earth, there is dififer- entiation (in form), such as, mountain, tree, grass, bush, creeper, and countless other varieties of substances, even so, in the case of me, the Para-brahman, indi- cated by the non-dual, exquisite bliss, the by-all-means- non-dual character alone is demonstrated. All (things of the phenomenal world) are only of my real form. Apart from me there is not even a speck. (1,2)

EXPOSITION RELATING TO THE COUNTLESS

VAI-KUŅTHA-S

Once again, the Pita-maha, (Brahman), asked (Maha-visnu) thus : " O Lord, the Parama-vai-kuntha is the highest liberation alone. The highest liberation

190 THE VAIȘNAVOPANIȘAD-S

is by all accounts spoken of as one alone everywhere. How then can there be countless Vai-kuntha-s, infinite oceans of bliss and the like, assuming countless distinct shapes ? " (Granting the position assumed by Brahman as 'the basis of his argument), with the words, " Be it so," Maha-vişņu replied unto him thus : " In the one A-vidyä-quarter of the Brahman, there are said to be infinite crores of macrocosms along with their vest- ments, (according to the Sästra-s). In each one of these macrocosms, there are verily many worlds, many Vai-kuntha-s and countless extraordinary powers. It is indeed the accredited belief of all, that there are innumerable worlds and numberless Vai-kuntha-s, in all the macrocosms (of the A-vidya-quarter). That being so, need it be said of the three (other) quarters (the subtle, the potential and the Turlya quarters of the Brahman), (that it is much more so with them) ? The manifesta- tion of unsurpassed bliss, (through perception, knowl- edge and mature wisdom), is the distinct chäracteristic of liberation and that distinctive feature is present in the three (other) quarters (of the Brahman). Hence. the three quarters constitute the highest liberation and the three quarters constitue the highest Vai-kuntha. Likewise, the three quarters are verily (the means of attaining) the highest State of Kaivalya, (aloneness, to wit, of remaining as the Brahman alone). Hence (it follows) that the pure (form of) sentience and bliss, the plenitude of bliss that is manifest öf the Brahman, the infinite glories of exquisite bliss, the countless Vai-kunthä-s, the innumerable oceans of exquisite bliss

THE TRI-PAD-VIBHÜTI-MAHÄ-NÄRÄYANOPANISAD 191

and the like, all these do exist (in all the four quarters of the Brahman, differentiatedas the gross, the subtle, the potential and the transcendent subdivisions, until their dissolutionin the great deluge, that overtakes the worlds at long last, when their great substratum, the Brahman alone remains as the peerless, non-differentiated, nou- menal existence, pure sentience and unsurpassed bliss). (3,4)

THE BRAHMAN ALONE REMAINS THROUGH THE

COMPREHENSION OF THE HIGHEST TRUTH

Thereafter, the Upasaka, having reached (the Parama-Vai-kuntha) and meditated on Narayana in the aforesaid manner, after making the circumambulations and salutations, paying homage to him with all marks of respect prescribed therefor, and having attained the character of unsurpassed, non-dual and exquisite bliss, seated in the direct presence of Narayana with all his attention concentrated on him, by resorting to the Advaita-yoga (and attaining the non-dual State of iden- tity with him), glorifying (the Brahman) that is non- differentiated from all, that is indicated by exquisite bliss and is of the aspect of a heap of indivisible, immeasura- ble radiance, (becomes that Brahman alone), he having himself assumed the aspect of a heap of radiance of unsurpassed bliss, pure sentience and nectar-like bliss, recalling to mind the import of the Mahä-väkya-s, (great scriptural texts), " The Brahman am I ", (thus dispelling the delusion of the non-Atmic character of

192 THE VAISNAVOPANIŞAD-S

the Brahman), " I am (that), the Brahman am I, " (thus dispelling the delusion of the Atman considered as not being the Brahman), " What I am, the Brahman I am", (thus dispelling the difiference sought to be established through delusion, between the Jivätman (the innermost Atman) and the Paramātman, (the transcendent Brahman), " I alone am I. " " I offer myself as the sacrificial offering, Svähä," [(meaning, I alone am the Paramatman that is peerless, and ac- complished through the negation of all things of a non- Atmic character). In the sacrificial fire of the Brah- man, do I offer myself as offering (through the denial of the Mayä of the form of A-vidyä and Vidya, form- ing respectively the basis of differentiation and identity between the innermost Atman and the Para-Brahman, (and establish identity, through direct realization, be- tween the innermost Atman and the Paramatman), leading ultimately to the conclusion, that the innermost Xtman is the Brahman alone and remains established as the Brahman alone.] In this manner, through the confirmed conviction, " I am the Brahman," even as the stream of a great river of exquisite radiance would enter the ocean of exquisite radiance, even as the great billows of the ocean of exquisite radiance would flow back into the ocean of exquisite radiance, even so, the Upasaka of the supreme existence, sentience and bliss of the Atman, (i.e., the Brahman), becomes merged in me, (who am) Näräyana, the Paramatman of the character of the all-full, nondual, exquisite bliss, with the con- firmed conviction, " I am of the character of supreme

THE TRI-PÄD-VIBHÜTI-MAHA-NARAYANOPANISAD 193

existence, sentience and bliss, I am the originless, completely füll (abundance of the Brahman) ". There- after, the Upasaka becomes the ocean of unperturbed, nondual, boundless, unsurpassed existence, sentience and bliss. He who betakes himself to this path, (pointed out by me), in the right manner, becomes Näräyana alone without doubt. Through this path have all sages attained final beatitude. Innumerable great Yogin-s have likewise attained final beatitude. (5,6)

DIFFERENCE BETWEEN SÄLAMBA-YOGA AND

NIRALAMBA-YOGA

The pupil asked the preceptor thus : " O Lord, how can the Salamba-yoga and the Nirälamba-yoga be distinguished from each other ?" (The preceptor replied unto him thus): " As for (the first variety), the Yoga depending on a prop, the dependence, through concentration, on distinct spheres, such as the hands, the feet and the like parts of the body, is Sälamba-yoga. As for (the second variety), the Yoga not depending on a prop, the concentration, (through the one-pointed mind, on the Atman), by remaining apart and detached at a far-off distance from all names, forms and actions, while merely passively beäring testimony to all desires and other functionings of the inner senses, completely rid of dependence on them, is what is known as Nirälamba-yoga. (7,8) 13

194 THE VAISNAVOPANIȘAD-S

CHARACTERISTICS OF THOSE QUALIFIED FOR NIRALAMBA-YOGA

(Query) : Then, of what character is the one eligible for (the practice of) Nirālamba-yoga ? (Answer) : That Purusa, (Jiva), possessed öf seif- abnegation and other good qualities, he alone is eligible to practise Nirālamba-yoga. (9, 10)

BHAKTI-YOGA ELIGIBLE TO BE ADOPTED BY ALL, IRRESPECTIVE OF QÜALIFICATIONS There is, however, a certain matter (fit to be considered in this connection). (That is), for all persons, whether possessed of the requisite qüalifications or not possessed of such, Bhakti-yoga is eminently fit to be practised. Bhakti-yoga does not involve any hard- ship. From Bhakti-yoga is attained liberation. For persons who are truly devoted, the attainment of the reälization of the eternal truth (of the Brahman) is possible without much effort and within a short time. (Should it be asked), how can that be, (the answer is), (S'rimannaräyapa), who shows fatherly affection towards his devotees, protects, of his own accord, all who are constant in their jdevotion to him, from (the evil in- fluences operating in the form of, obstacles to liberation, bestows on them, (his devotees), all their heart's desires and causes liberation to be bestowed on the four-faced Brahman and other Jiva-s, (that are true devotes of his), Without true devotion to Visnu, there is not even the remotest possibility of attaining liberation for any, even after the lapse of crores of Kalpa-s, (eons). Without

THE TRI-PAD-VIBHÜTI-MAHA-NARAYANOPANISAD 195

the cause, no effect could be brought about. Without true devotion, the realization of the Brahman can never be achieved. Hence, do thou also resort to devotion, do thou also resort to devotion, giving up all other expedi- ents. Do thou become firmly attached to devotion. Through devotion all psychic and other miraculous powers are accomplished. There is nothing that cannot be achieved through devotion. (11,12)

ATTAINMENT OF THE STATE OF NARAYANA, WITH . LITTLE EFFORT, THROUGH BHAKTI-YOGA

After listening to the precepts of the Guru in the manner aforesaid, and comprehending the secret of the highest truth, casting off all doubts to the winds and inaking the firm resolve, " I shall instantaneously achieve liberation ", the pupil, (Brahman), standing up from his place, making the circumambulation and salutation to his Guru, (Närayana), and offering worship unto him, be- came in due course firmly established in his devotion unto him; with the permission of the Guru, and attain- ing mature wisdom through excessive devotion, in con- sequence thereof, the pupil became forthwith the actual Narayana. Thus the Upanisad, (13)

THE POTENT INFLUENCE OF THE REMEMBRANCE OF THE PROFOÜND SECRET

Thereupon, the Lord Maha-visnu, addressing: the four-faced Brahman, said: " O Brahman! the pro- found secret in its entirety has been related unto thee. Through its remembrance alone there will be liberation

196 THE VAISNAVOPANISAD-S

(for thee). Through the practice thereof in daily life, things unknown and unknowable, will all become patent unta thee. By the knower of the real form of which (secret) all unknown things become known, that (profound secret) in its entirety has been related (unto thee). (There re- mains nothing more to be related unto thee). (14) RULE RELATING TO THE EXCLUSIVE MEDITATION ON ADI-NARAYAŅA (Query): "Who is the Guru ? " (Answer): " The Guru is the Purusa, the actual Adi-näräyana. That Adi- näräyana am I. Hence do thou resort to me (as thy Guru), as thy exclusive refuge. Do thou get confirmed in thy true devotion towards me. Do thou sedulously culti- vate my worship. (Then) shalt thou attain me alone .. Whatever is apart from me, all that Stands vitiated. There is nothing apart from me, which does not stand vitiated. I alone am the peerless unsurpassed bliss. The all-full am I alone. The resort of all am I alone. The: real form of the Para-brahman, that transcends the ränge of articulate expression and is aspectless, am I alone- There is not even a speck apart from me ". (15)

ATTAINMENT OF ALL FORMS OF BEATITÜDE, THROUGH DEVOTION TO MAHS-VISNU Thus the Pitä-maha, (Brahman), attained the highest bliss, having attained in this manner this highest. precept from Maha-visriu. Having attained the realiza'- -tion of the Brahman, through the stroke of Visnu's. palm, the four-faced Brahman, rising from the spotand duly making circumambulation and salutation (to his

THE TRI-PAD-VIBHÜTI-MAHS-NARÄYANOPANIBAD 197

sire, paying homage to Maha-visnu, with the customary marks of respect prescribed therefor, with his palms closed in the attitude of prayer approaching him with .great modesty, (addressed him thus): " O Lord ! do thou bestow on me steadiness in my devotion (unto thee). Do thou protect me, O sacred shrine of mercy ! who am in no manner differentiated from thee ". " Let it be only so. Well said, well said ". So saying by way of appreciation and commendation, Maha-visn replied unto him thus: " Such worshipper of mine becomes the most exalted of all. Through worship of mine, . all kinds of prosperity are attained. Through worship of mine, the worshipper overcomes all (obstacles). This worshipper of mine becomes worthy of veneration by all. There is nothing which is not achievable by my worshipper. All kinds of bonds burst asunder. A1l the gods serve him, as they would, a man of upright con- duct. All forms of well-being are at his beck and call. Hence, my worshipper becomes the Para-brahman, characterized by unsurpassed, nondual and exquisite bliss. That seeker after liberation, who conducts him- self well along this track, he becomes the Para-brahman ·characterized by exquisite bliss. (16-18)

THE GREAT INFLUENCE EXERCISED BY STUDY, REFLECTION AND THE LIKE, OF THIS UPANISD

He who studies this Parama-tattva-rahasya-äthar- vapa-maha-näräyana-upanisad, he is released from all sin, is released from the evil effects of wicked deeds knowingly or unknowingly committed, is purified from

· 198 THE VAIȘNAVOPANIȘAD-S

all heinous sins and is expiated from all sins, einher covertly or overtly committed at long last and Standing: unredeemed. He conquers all the worlds. He becomes devoted to the muttering of all Mantra-s and Japa-s, (prayers). He becomes conversant with the highest import of what is related in all the Systems of Vedanta. and the Upanisadic lore. He becomes the enjoyer of all enjoyments. He becomes an adept in all the various kinds of Yoga. He becomes the sovereign-lord of all the worlds. He becomes the Para-brahman,, characterized by nondual, exquisite bliss. This profound. secret should not be communicated to one, who is devoid. of true devotion to his Guru. Nor should it be imparted unto one disinclined to receive it, nor to one devoid of austerities, nor to an atheist, nor to a lover of vain display, who is devoid of true devotion to me. Nor should it be imparted unto one whose body bears the marks of spite ; nor should it be imparted unto one, who is highly prejudiced against me and is extremely un- grateful. He, who discourses on this profound secret among my true devotees, becoming firmly grounded in true devotion unto me, will attain me alone. He, who. studies this discourse between us both, that person gets firmly attached to the Brahman. That person, who,. füll of faith and devoid of prejudice, either studies or discourses on this dialogue between us both, that Purusa attains identity with me." Thereupon Maha-visnus suddenly disappeared from view. Then the four-facedi Brahman went in the direction of his own place (in the. Satya-loka) .* Thüs.the Upanisad. (19-24)

THE DATTÄTREYOPANIŞAD

[This Upanisad, which is the one hundred and first among the 108 Upanisad-s and forms part of the Atharva- veda, expounds the groups of Mantra-s relating to the worship of Dattätreya, commencing from the mono- syllabic formula and winds up with the glorification of the non-differentiated Brahman alone.]

KHAŅŅA I

MEDITATION ON DATTÄTREYA

Öm! (Salutation unto the differentiated and the non-differentiated Brahman). In the Satya-kşetra, (be- tween the Ganges and the Jumna), (the four-faced) Brahman asked Näräyana, appearing as the very em- bodiment of Sämräjya, (Moksa), (before him, with great condescension, to grant the heart's desire of Brahman, who,, was undergoing severe penance therefor), thus: " What is the Täraka, (the means to be adopted for crossing over the ocean of- worldly existence) ? Pray re- late: unto me all about it, 0 Lord!" When questioned thus, the Lord replied unto him thus: " Do thou wor- ship that rhythmic glory of mine, which is characterized

200 - THE VAISNAVOPANISAD-S

by absolute existence, sentience and bliss. Whosoever commune (with me) every day, in the attitude, " I am the Datta, (the great Lord that has given unto his true devotees the sentience of the peerless Brahman, as the means to be employed for the attainment of the State of the non-differentiated Brahman),"-such (devotees of mine) do not swirl in the ever recurring course of worldly existence." (The four-faced) Brahman, (who Mjas thus spoken to by Narayana), after meditating on Visnu assuming the prodigious form, entirely pervading the Universe, on Narayana, the Dattatreya, (the fruit of the penance of Sage Atri), says, " (The Brahman, that alone remains as the residuum, after the negation of everything apart from it, that alone is) the real (infinite, peerless, non-differenti,ated) existence." (1)

THE TÄRAKA-MONOSYLLABLE FORMING THE MYSTIC

FORMULA OF DATTĀTREYA

'Dam " is the Haipsa, (the innermost Atman). " Dam " is the lengthened form (of the same, indicative of the Paramätman non-differentiated from the inner- most Ätman). What constitutes the monosyllable, " Dam," is the seed of the Brahman, (that is firmly established in the seed of all things). That (Brahman), which is this (monosyllable), becomes the Täraka- (boat, wherewith to cross the ocean of worldly exist- ence). That alone should be worshipped and known as the means of overcoming birth and the like (ob- stacles to liberation). Its metre is the Gäyat-trl-metre.

THE DATTÄTREYOPANIȘAD 201

Its seer is Sadä-s'iva. Its presiding deity is Dattät- reya. Very much like what is established in the banyan-seed, the entire Universe is established in the .seed of Datta, (the Brahman). This alone is the mystic monosyllable expounded above. (2)

THE SIX-SYLLABLED MYSTIC FORMULA OF

DATTÄTREYA

I shall presently expound (unto thee) the six-sylla- bled formula : " Om " is its first syllable. " S'rirp " is the second. " Hrim " is the third. " Klim " is the fourth. " Glaum " is the fifth. " Dram " is the sixth. Thus this becomes the six-syllabled formula. This as- -sures (to the practitioner) increased prosperity of all Idnds. Therefrom is attained the realization of Yoga, (ecstatic trance of the changeless variety). Its metre is the Gayat-tri-metre. Its seer is Sada-s'iva. Dattätreya is its presiding deity. [The füll formula is: " Om, :S'rim, Hrim, Klitp, Glauip, Drām.] (3).

THE EIGHT-SYLLABLED FORMULA OF DATTATREYA

Saying " Dram " or saying " Dräm," (and adding thereafter the syllables) " Dat, tä, tre, yā, ya, na, mah; " thus is the eight-syllabled formula constituted. The portion, " Dattätreya," is of the character of real exist- .ence, bliss and sentience. The portion, " Namah," is the exclusive embodiment of full-blown bliss. Its metre is the Gayt-tri-metre. SadS-s'iva is its seer. Dattatreya

202 THE VAISNAVOPANISAD-S

is its presiding deity, The Kilaka is the portion, " Dattä- treyäya." The same portion is the seed. The portion " Namah " is the mystic power. [The Dhyäna of this- formula is as follows : " Unto Dattätreya, of the char- acter of real existence, bliss and sentience, the exclusive- embodiment of full-blown bliss, salutation." The eight- syllabled Mantra, along with the words explaining the significance of its two constituent parts, may be con- strued as the twenty-three-syllabled Mantra of Dattä- treya.] (4)

THE TWELVE-SYLLLABLED FORMULA OF

DATTÄTREYA

" Om " is the first syllable. "Am " is the second .. " Hrim " is the third. " Krom " is the fourth. Then should be muttered (the word), " Ehi," and that alone ex -. clusively ; (and thereafter, the words), " Dattätreya'" and 'Svahä."> The king of mystic formulas thus formed is this twelve-syllabled one. Its metre is the Jagati-metre .. Sadas'iva is its seer. Dattätreya is its presiding deity .. "Om" is its seed. "Sväha" is its mystic power. The vocative (" Dattätreya") is the Kilaka. With " Dram " is made (the Nyäsa) the placing on the heart;, with " Hrlm " and " Klim" on the crest; with the word. " Ehi" on the tuft of hair; with the word 44 Datta "' on the mail-armour; with the word " Atreya" on the- eyes ; and with " Sväha " on the missile. He becomes ;. identically the same as that Dattätreya, who knows. thus. [The füll formula is : "Om," Am, Hrim, Krom,. Ehi Dattätreya, Svähä.] (5)

THE DATTÄTREYOPANISAD 203>

THE SIXTEEN-SYLLABLED FORMULA OF DATTTREYA

I shall presently expound (unto thee) the sixteen -. syllabled one. Life may be bestowed (by one on an ineligible person, should he enlist one's sympathy) .. Honour may be bestowed (on him likewise). One's. eyes may be bestowed (on him, should he be in need of them). One's ears may be bestowed on him (like- wise). Sixteen heads (of others) one may cutoff, (if need be, for affording one protection from his enemies)., (Even then), the sixteen-syllabled formula should by no means be bestowed (by one on an ineligible person). (The preceptor) should impart it unto a pupil,, who is intent on devout Service, is füll of fidelity (untohis. Guru) and is possessed of moral excellence. "Om"" is the first syllable. " Aim" is the second. "Krom" is the third. "K1lm" is the fourth. "Klüm" isthe- fifth. " Hram" is the sixth. "Hrirp" is the seventh. "Hrum" is the eighth. "Sauh" is the ninth. (The five syllables constituting the word) " Dattatreyaya"' (when added) make up fourteen in all. (The word)' "SYähä" (cömpletes) the sixteen (syllables). Its metre is the Gayat-tri-metre. Sadä-s'iva is the seer. Dattä- treya is the presiding deity. " Om V is the seed .. ".Svaha" is the power. The dative form (" Dattat- treyäya") is the Kllaka. With "Om" is made (the- Nyasa), the placing on the heart. With " Klam" KlIim" and "Klum", on the tuft of hair; with "Sauh" on the mailarmour; with the dative form (" Dattatreyaya)", on the eye; and with (the word)

204 THE VAIȘNAVOPANISAD-S

""Svaha," on the missile. Whosoever mutters (the formula) daily, enjoys the happiness of (realizing) the infinite existence, sentience and bliss and gets eman- -cipation. The syllable "Sauh," at the end (of the .group of monosyllables), is said to be what pertains to the illustrious Visnu. Who-ever mutters that, :attains the form of Visnu. (The füll formula is : " Om, Aiip, Krom, Klim, Kturp, Hram, Hrlip, Hrum, Sauḥ, Dattātreyāya Svāhā). (6)

THE XNUSTUBHA-MANTRA OF DATTĀTREYA

I shall presently expound (the formula in) the Anustubh-metre. (All) the portions of this (Mantra) .are said to be in the vocative form right through : :(The formula is this): " Dattatreya, Hare, Krsna, Unmattananda-däyaka, Dig-ambara, Mune, Bala, Pis'ä- xa, Jßana-sagara." [O Dattatreya, Hari, Krsņa, that .art ecstatic, that causest bliss to be bestowed (on thy .devotees), that art (an Avadhuta) clad in the cardinal points, O Sage, that art (ever) a child, that art devil- ishly (fond of thy devotees), that art the ocean of perfect knowledge, (my salutation unto thee).]-Thus the Upanisad. The metre of the formula is Anustubh. :SadS-s'iva is its seer. Dattatreya is its presiding deity. With the word, " Dattatreya," is made the (Nyäsa) placing on the heart; with the words, " Hare Krspa ", is the placing on the crest; with the word, " Unmatta- nanda", is the placing on the tuft of hair; with the "words, "Dayaka mune", on the mail armpur; with

THE DATTÄTREYOPANIȘAD 205

the word, " Dig-ambara", on the eye; and with the words, " Pis'äca, Jfiäna-sagara," on the missile. This- Mantra in the Anustubh-metre has been thoroughly mastered by me. (In consequence of this), even the sins incidental to not being born of the Brähmana-class. are destroyed. He who knows thus, (is of great Service to all and is liberated). Thus the Upanisad. (7)'

KHA1JPA II

THE CHAIN-FORMÜLA OF DATTĀTREYA

The Mala-mantra should be commenced with the VyShrti, Om, thus : " Om, Namo Bhagavate Dattāt- reyaya, Smarąna-mätra-samtusțäya, Mahā-bhaya-nivā- raņäya, Maha-jöana-pradaya, Cidänandātmane, Bälon- matta-pis'äca-vesaya ; " thus : " Mahä-yogine'vadhu- täya, Anasuyänanda-vardhanäyätri-puträya ; " thus :. " Sarva-käma-phala-pradaya ;" here one should mutter " Om " ; " Bhava-bandha-mocanäya ; " here one should mutter, " Hrim " ; " Sakala-vibhūti-däya ; " here one should mutter, "Kro.m"; " Sädhyakarsanäya", thus :. here 'one should mutter " Sauh" ; and again, " Sarva- manah-ksobhanäya " ; here one should mutter " Srim "r one should mutter "Mahom" ; " Cirarn-jivine ;" here- one should mutter " Vasat"; " Vas'i-kuru, vas'i-kuru " ;. here one should mutter " Vausat" ; "Xkarsaya, äkar- saya ; " here one should mutter " Hurp"; " Vidvesaya, vidvesaya" here one should mutter " Phat " ; " Uc~ cätaya, uccataya"; here one should mutter "Țha,

.206 THE VAI§ŅAVOPANIȘAD-S

"Țha" ; " Stambhaya, stambhaya", here one should mutter " Kha, Kha," "Märaya, Märaya," Namaḥ :sampannäya, namah sampannāya, Svaha. Posaya, poşaya, Para-mantra-para-yantra-para-tanträms' chind- *dhi, ccindhi; Grahän niväraya; niväraya; Vyādhln nivä- raya, nivāraya; Duḥkham haraya, haraya; Däridryam vidrävaya, vidrävaya ; Deham posaya, poșaya ; Cittam toşaya, tosaya; Sarva-mantra-sarva-yantra-sarva-tantra- sarva-pallava-svarüpaya, iti Om, namaḥ S'ivāya ". (Om, -salutation unto the lord Dattätreya, that is propitiated ,by remembrance alone, that is the dispeller of great fears, that bestows the highest knowledge, that is of the character of sentience and bliss, that is in the guise of a child, a mad man, and a devil, thus : that is a great Yogin, that has cast off his garments, is the enhancer of the bliss of An-asuya, (his mother), and is the son of sage Atri, thus: that bestows the fruits of all desires of the devotee's heart; [here one should mutter " Om " ;] unto the redeemer from the bonds of worldly existence; :[here one should mutter " Hnm";] unto him that bestows all kinds of powers; thus : [here one should mutter " Krom" ;] unto him that attracts all kinds 'of accomplishments like a magnet, thus: [here one should mutter " Sauh";] and again, unto the agitator of all minds; [here one should mutter " S'rlrii", one should mutter " Mahom";] unto the long-lived; [here one should mutter " Vasat";] pray .do thou subjugate, do thou subjugate; [here one .should mutter " Vausat";] do thou attract, do thou .attract; [here one should mutter " Hum " ;] do thou

THE DATTÄTREYOPANIŞAD 207

antagonize, antagonize; . [here one should mutter Phat " do thou drive away, drive away ; [here one should mutter " Tha, Tha;"] do thou paralyse, paralyse ; [here one should mutter " Kha, Kha ";] do thou kill, kill; salution unto the highly accomplished one, salutation unto the highly accomplished one, Sväha. Do thou nourish (my body), nourish (my body); do thou mangle, do thou mangle beyond shape (my) .adversaries' mystic incantations, (my) adversaries' mystic emblems, (my) adversaries' mystic formularies ; <lo thou counter-act the malignant influences of Graha-s (evil spirits), do thou counter-act; do thou cure all ailments, eure all ailments; do thou drive off all anguish, drive off all anguish ; do thou melt away all penury, melt away all penury ; do thou nourish (my) body, nourish (my) body; do thou fill the mind with joy, fill the mind with joy; unto thee of the real form of all mystic incantations, all mystic Symbols, all mystic formularies and all mystic powers, thus: Om, Salutation unto S'iva. Thus the Upanisad. (1)

KHANPA III

FRUIT OF THE MYSTIC LORE OF DATTÄTREYA

Who knows thus : The metre is Anustubh. Sada- s'iva is the seer. Dattatreya is the presiding deity. 1 Om' is the seed. Sväha is the mystic power. ' Dram' is the Kllaka. The eight forms (of Dattätreya, viz., the five elements, the Sun, the Moon and the sacrificing

208 THE VAI^AVOPANISAD-S

priest), are the eight formulas. "Whoever studies this daily, becomes hallowed through the influence of air, fire, the Moon, the Sun, Brahman, Visnu, and Rudra,. attains the fruit of having muttered the Gäyat-tri a hundred thousand times, attains the fruit of having muttered the Mahä-rudra a hundred thousand times,. attains the fruit of having muttered the Pranava ten thousand crores of times, sanctifies a hundred genera- tions of his progenitors and a hundred generations of his progeny. He becomes the sanctifier of the rows of diners (among whom he is present), is released from the sins of having slaughtered Brahmana-s and the like, is released from the sins of having slaughtered cows and the like, is purified from the sin of having received as a gift a man's weight of gold and precious jewels and the like and the sin of having drunk water at a place where water is stored for way-worn travellers, is released from all sins, (not leaving even a single one to remain unwashed), is released from the sins of having partaken of prohibited food and the like, and in fact reaches the other side of (the ocean of) proficiency in all mystic and yogic lore. He alone is (a Jivan-mukta, the true Brah- mana), and becomes devoted to the Brahman. Hence one should accept as his pupil only a devout person. (By doing so), he (that accepts as well as he that is ac- cepted) derives innumerable benefits. He remains verily a Jlvan-mukta, (tili his unspent Karma is com- pletely spent up)". So says the Lord Naräyana unto (the four-faced) Brahman .- Thus the Upanisad. (1)

THE NÄRÄYANOPANIŞAD

[This Upanisad, which is the Eighteenth among the 108 Upanisad-s and forms part of the Krsna-yajur- veda, reveals itself in the form of the crests of the four Veda-s, unlike others that take the form of a discourse between the Guru and his disciple and gives an ex- position of Narayana as the all-embracing Atman and the original source of the entire phenomenal world.]

KHAŅDA I

THE ORIGIN OF THE ENTIRE ANIMATE AND INANI-

MATE ORDERS OF CREATION FROM NARAYAŅA

Thereupon, the illustrious, peerless Purusa, (that infills all beings, animate and inanimate), Näräyaria, { the substratum of the phenomenal world of ignorance and its concomitants, the Brahman, apart from which there is not even a speck really existent), (by the con- junction of the germinant and the creative energy in him) developed a desire (to beget offspring), (to the Effect), " Let me beget offspring." From Näräyarta, (the overlord endowed with the creative power), came into being the Präna, (chief vital principle), (known 14

210 THE VAIS$AVOPANI$AD-S

as Hiranya-garbha), (then) the mind, (the cosmic in- tellect known as the Mahat-tattva, one of the eternal verities), all the organs of perception and action, (re- presenting the eternal verity of Aham-kara, individual- ity), (then) ether, air, fire, water and the earth, that props the universe, (in the form of Tan-mätra-s, subtile elements), (and thence the five gross quintuplicated elements). From Narayana came into being Brahman,, (the four-faced lord of the creation); from Narayana came into being Visnu, (the sustainer of the Universe) ;. from Narayana came into being Rudra, (the destroyer); from Narayana came into being Indra, (the sovereign of the three worlds and the munificent lord of sacrifices) ; from Narayana came into being Prajä-pati, (represent- ing Daksa and other Praja-pati-s, nine in number) ; from Narayana came into being the (twelve) Äditya-s, the (eleven) Rudra-s, the (eight) Vasu-s ; and all the Vedic metres, (such as the Gäyat-tri); all these take their origin from Narayana alone, derive their susten- ance from Narayana alone, and seek their repose in Narayana alone. This is the sum and substance of the crest of the Rg-veda.

KHAIŞIPA II

NARAYANA, THE ALL-EMBRACING ÄTMAN

Then, the eternal one is Näfräyana, (he being the .. prime cause of all). Brahman, (the four-faced creator), is Narayana. S'iva is likewise Nārāyaņa. S'akra, (the

THE NSRAYAŅOPANISAD 211

king of the celestials), is also Narayana. (So also are all animate orders of creation). Time is Nārāyaņa. The cardinal points are Narayana. The intermediate points of the compass are Narayana. The upward direction is Narayana. The down ward direction is Narayaņa. The interior and the exterior are Nārayana. [So also are all the inanimate orders of creation, com- mencing from the A-vyakta, (chaos).] All this, that has been and has yet to be, is Narayana alone. (Apart from Narayana, there is not even a speck). Spotless, smearless, misconceptionless, indescribable, pure, radi- ant, Narayana is one alone. There is no counterpart whatsoever (of him). He, who knows thus, becomes Visņu alone. He becomes Vișņu alone. This is the sum and substance of the crest of the Yajur-veda.

KHANDA III

THE EIGHT-SYLLABLED MYSTIC FORMÜLA OF

NARAYAŅA

At first should be pronounced the syllable, " Om ". Thereafter the word, " Namah." Lastly the word, " Näraynäya ". " Om " is a monosyllable. " Namah " is a dissyllable. In " Nārāyaņāya " are five syllables. This is the eight-syllabled formula of Narayana. He, who repeats this eight-syllabled formula of Nārāyaņa, (after being duly initiated by the Guru thereinto, in ac- cordance with the procedure prescribed in the Mantra- s'ästra-s), (should he have recourse to it, füll of desire

212 THE VAIȘNAVOPANISAD-S

and with a set purpose), will live for a long time with his name untarnished and verily attain command of plenty of wealth and cattle, sovereignty over the Uni- verse and (after death) Brahma-loka, (the world of Praja-pati) ; (should he have recourse to such practice in a thoroughly detached frame of mind and with a pure heart), he will thence, attain the immortal State (of incorporeal aloneness with the Brahman), he will, thence, attain the immortal State. This is the sum and substance of the crest of the Säma-veda.

KHAWA IV

THE PRANAVA OF NARAYAŅA

The Brahman, which is verily non-differentiated from the innermost bliss and which is abundantly füll, is of the real form of the Pranava, (which is no other than the Turya-turya). (The Pranava) is made up of the letters " A", " U " and " M," (capabie of being divided into the Sthula, the Suksma, the Bija and the Ardha-matra portions and measured as of fifteen Mäträ-s in length, the three letters being of four Mäträ-s each and the Ardha-mäträ of three Mäträ-s). This Om, which is attained by bringing them together, is a synonym for that, (the Brahman). On the utterance of which Prapava, (in the Pluta-svara, highest intonation) alone, the Yogin is released from the bonds of frequent births and worldly existence, [the same is the eight-syllabled tnystic formula, " Om Namo Näräyanaya ", which may

THE NÄRÄYANOPANIŞAD 213

therefore be characterised as the Sa-guna, (determinate), Pranava], The practitioner of this Mantra, "Om, Salutation unto Näräyana", will attain the abode of Vai-kuntha. This (abode of Vișņu) is the white lotus of the heart, the palpable sentience, which shines as a flash of lightning alone. (The Parames'vara abiding in it) is the Brahmanya, (who is of the same form as the most exalted knower of the Brahman), born of Devakl, (that indicates Brahma-vidyä); the vanquisher of the demon Madhu, (Visnu), alone is the Brahmaņya. (The sentience known as) Näräyana, that is established in all beings, is, after all, one alone, (even like the ether of the pots and pans, which, whether the pots and pans are broken or remain in tact, is after all one with the vast expanse of the peerless, non-differen- tiated ether). What is looked upon as the prime cause (of all phenomenal existence), is, in reality, the Para- brahman, that has no cause of its own, (i.e., is in no way subject to the relationship of cause and effect, it being peerless and non-differentiated). This is the sum and substance of the crest of the Atharva-veda.

THE FRUIT OF PRACTISING THE VIDYA

He, who practises (this Vidyä) during the morning- twilight, destroys the sin committed by him during the previous night. He who practises it at nightfall, des- troys the sin committed by him in the course of the day. The sinner, who practises it during the morning and the evening-twilights, is rid of all his sins. He

214 THE VAISJSJAVOPANIȘAD-S

who practises it at noon, with his face turned towards the sun, is released from the five great sins and other smaller sins, will attain the religious merit of having studied all the Veda-s, will attain the highest type of liberation attainable, viz., complete indentity with Näräyana, (the Paramätman), and will attain the highest State of identity with Närayana, the illustrious consort of Mahä-laksmi, (by becoming the Brahman alone), He, who knows thus, will likewise attain the said fruit. -Thus the Upanisad.

THE NR-SIMHA-TAPINY-UPANISAD

[This Upanisad, which is the Twenty-seventhamong the 108 Upanisad-s and forms part of the Atharva-veda, is made up of two parts, the Pürva-tapinl and the Uttara-tapini, respectively dealing with the ränge of realization of the determinate and the nondeterminate Brahman, in the form of a discourse between the gods and their leader and Guru, the four-faced Brahman. Commencing with an account of the genesis of the world, due to Praja-pati's desire to create the A-vidyäņda, the Purva-tapinl expounds the Anustubh-mantra in praise of Nr-simha, as of the character of the phenomenal world, the Veda-s, and the Brahman ; its Utility as the Täraka to cross over death, sin and the ocean of worldly -existence ; the identity between the four feet of the king of Mantra-s and the four parts of the Prariava; the import of the eleven words comprising the Mantra ; its S'akti and its Bija; the Anga-s of the Mantra and their real form; the thirty-two Pratyaoga-mantra-s; the Cakra-s of the Mantra commencing from the six- spoked one and ending with the Maha-cakra ; and the attainment of the most exalted State of the Brahman by the practitioner of the Mantra. The Uttara-täpini ·deals with the initiation of the gods into the secret of

216 THE VAISNAVOPANISAD-S

the identity of the Ätman with the Brahman, by their leader and Guru, Praja-pati; the means to attain such realization; the four-fold character of the Brahman and the Ätman, as well as of the Vis'va, the Taijasa, and the Prajfia; the illusory nature of the three states of waking, dreaming and sleeping; the four-fold character of the Turiya; the real nature of the Turiya-turlya; the procedure to be adopted by persons of middling and low qualificätions for the realization of theTürya, by meditating on the four parts of the Pranava and the king of Mantra-s as of the character of the Turiya; the dissolution of the entire phenomenal world in the Turya- turya; the attainment of the Turya-turya through meditating on the digitful Brahman; the identity of the Brahman, the Ätman, the king of Mantra-s and the Omkära, dealt with as a whole and part by part; the vanquishing of the Asura-s by the gods through the Anustubh-mantra; the attainment of the realization of the Ätman by the immature and tainted votary, through the Anustubh-mantra and the Pranava; renunciation as the means to the realization of the Brahman; the fourth Mätra of the Turyomkära of the character of the Otr, the Anujfiatr, the Anujfiaika-rasa and the A-vikalpa; the nondual character of the Ätman; Mayä as not being apart from the Brahman ; the real form of Maya and her brood of concomitants ; the tripartite character of the Ätman ; the difference between the Jiva and the Is'a; the penetration of the Ätman into all creatures at the time of the creation; the Brahman of the character of absolute existence ; the entire phenomenal existence

THE NR-SIMHA-TÄPINY-UPANISAD 217

of the character of the Ätman alone; the accomplish- ment of all things through the Ätman alone; the percep- tion of the Ätman by the gods; demonstration of the nontrivial character of the Ätman; Instruction as to the absence of all dual perception ; realization of the real perception by the gods; declaration by the gods of the realization of the truth of the Ätman; imparting of instruction as to the identity of the Brahman with the Ätman; the denial of all differentiation, that is the concomitant of ignorance; confirmation of the experi- ence by the gods of the nondual Ätman; and the final repose in the Turya-turya as the Brahman alone.]

THE PURVA-TÄPINI

CHANTING THE PEACE-FORMULA

May we, the radiant ones, (that are worshippers of Nr-simha, seeking after the liberation of the form of Sa-yujya with him), hear with our ears the auspicious (Vedantic texts, expounding the highest truth of Nr-simha and the means to be employed for its attain- ment). May we, that are engaged in the Performance of Dhyana-yajfia (for the propitiation of Nr-simha), see with our (inner) senses the auspicious (forms, either digitful or digitless, of Nr-simha, the unseen power of our quest). May we, who are possessed of (internal) organs, (drawn away from their ordinary functions) and deeply absorbed (in praising Nr-simha) with (the Pranava, the Sävitri and other) Anga-mantra-s and the

:218 THE VAISNAVOPANISAD-S

subtle ones, (such as the formula beginning with, " Who is verily Nr-simha" and the like), attain an existence ·(conducive to the meditation on Nr-simha, with a body free from disease and misery), of a duration prescribed by the God, (Nr-simha). May Indra, who is glorified in ancient sacred books (as the sovereign of the three worlds), vouchsafe unto us the blessing (of the form- "" Do ye attain the Brahman through your minds with the one indivisible aspect)." May the Omniscient Puşan, (the sun), vouchsafe unto us the blessing (of the form-"Do ye attain the continuous remembrance of Nr-simha "). May Tārksya, unhampered in his flight, vouchsafe unto us the blessing-(of the form-" May your minds get indivisibly dissolved in Nr-simha "). ·Om ! Peace ! Peace !! Peace !!!

THE DESIRE OF PRAJS-PATI, THE CAUSE OF THE

CREATION OF THE WORLD

The reputed waters (of the great deluge), this '(macrocosm of ignorance, with no distinct form and name), remained as water alone. Therein, the one illustrious Praja-pati, (the seer of the mystic formula in praise of Nr-simha) came to be, in the lotus-leaf sprung out of the navel of Narayana. In his mind there arose the desire, of this form, " Let me create this (macrocosm of ignorance, made up of infinite .crores of macrocosms)". In consequence thereof, -whatever that Purusa, (Praja-pati), resolved upon in his imind, that he gave expression to in articulate speech.

THE Nfc-SIMHA-TÄPINY-UPANIȘAD 219

Whatever he expressed in words, he carried out through bodily action. The self-same (fact) is expressed in the following Ro, (hymn). Prior to the creation of the phenomenal world of ignorance, what was originally the seed of the mind, (the eternal entity of the Sat), that alone gave rise to desire in an increasing measure, (for there can be no mind apart from the Sat, which is the root-cause of all desire). (Desire, which is the -closely-related cause of phenomenal existence, entirely ceases to exist ultimately, by being dissolved in the noumenal existence, the Brahman). Seers endowed with the power of clairvoyant vision, realize, through their ·deep reflection, the gratification of all desires closely related to phenomenal existence in the noumenal Brah- man established in their heart. Whatever desire, (in the form of objects of pleasure, such as wealth, and the like), Springs up (in the heart), that draws the man of desire towards it. He, who knows thus, attains the -State of Prajä-pati alone, who, by developing the desire for creation of the world, successfully accomplished it. (1) ALL THE WORLDS, GENERATED OUT OF THE

ANUSTUBHA-FORMULA

He, (the Prajä-pati), underwent a severe penance. After undergoing the penance, he saw the Anustubha- formula of Nrsimha, the king of all mystic formulas, in the manner described in the sequel. It is with the help of that formula, that he created all what- ever, that has been created. Hence, all whatever,

220 THE VAIȘŅAVOPANIȘAD-S

that has been created by him is said to be the product of the Anustubh-formula. From the Anustubh verily have all beings had their origin. What have been generated therefrom derive their sustenance only from the Anustubh. They all go in the direction of the Anustubh and have their dissolution therein. By way of exposition of that (Anustubh), the following Rc occurs : The Anustubh is the foremost among metres. made up of sounds. The Anustubh is the topmost among metres made up of sounds. Articulate speech made up of sounds is the Anustubh. All beings go through their course of worldly existence only through speech. Similarly, they take their rise only through speech expressed in the form of desire. (For the reason that the Anustubh takes the form of articulate speech),. that Stands supreme among all metres, that which is known as the'Anustubh. (2)

THE FOUR FEET OF THE KING OF FORMULAS

One should know the first foot (of eight syllables) of the Säman-(formula) to be the earth, (the repository of all treasures), with all the (seven) oceans (of salt, milk etc.), the mountains, (countless in number, such as the Meru, the Hima-vat and the like) and the seven islands, (such as the Jambu and the like). One should know the second foot (of eight syllables) of the Saman to be the region of mid-ether inhabited by multitudes of Yaksa-s, (the followers of Kubera), Gandharva-s, (the: musicians of the gods). and Apsaras-s, (the celestial

THE NR-SIMHA-TAPINY-UPANISAD 221

courtezans). One should know the third foot of the Säman as the celestial region, inhabited by the (eight) Vasu-s, the (eleven) Rudra-s, the (twelve) Xditya-s and all other gods. One should know the fourth foot of that Säman to be the real form of the Brahman, that is devoid of passion and is of the character of the bliss of the ether of the heart. He, who knows thus, attains immortality, (through the four kinds of liberation, Sälokya and others). The four Veda-s, Rc, Yajus, Säman and Atharvan, with their six subdivisions, (S'lkşä, Vyäkaraņa, Chandas, etc.,) and their one thousand one hundred and eighty branches, form the four feet (of the formula). (3, 4)

QUERY REGARDING THE SEER, THE METRE,

THE DEITY AND THE LLKE

What is the form of meditation to be adopted for the formula, what the deity presiding over it, what are the Aiiga-s, (Mantra-s that have to be muttered for performing the Anga-nyäsa-s), what their respective presiding deities, what the metre and who the seer of this formula ? (Thus interrogated all the Deva-s, turning to Brahman). (5)

FRUIT OF PRACTISING THE VIDYĀ MADE UP OF

THE FEET AND THE DIVISIONS

Prajä-pati replied unto them thus: He, who, in- tent on the practice of this king of formulas, knows the

222 THE VAINAVOPANIŞAD-S

first foot, (viz. " Ghrnih ") of the eight-syllabled for- mula of Savitr, (the sun), with the S'ri-bija " S'rim," placed before it, {i.e., " S'rim Ghrnih"), (as detailed in the fourth Upanisad in the sequel), as a division of this king of formulas, he will be anointed king verily by that S'rl alone, (and rendered opulent by gifts, such as elephants, horses, gold, wealth of all kinds, plenty of corn and the like). All the four Veda-s have the Pranava placed as their foremost part. He, who knows that such Pranava is a portion of this Säman, (this king of formulas), conquers all the three worlds, (Bhür, Bhuvas, and Suvas). He who knows the twenty-four- syllabled Mahä-laksmi-Yajus, (as detailed in the fourth Upanisad in the sequel), as a portion of this Säman, he is endowed with long life, glory, splendour, wisdom and affluence, and becomes the sovereign of the world. Hence, one should know this Säman of (thirty-two syllables), along with its Anga-s, (parts). He, who knows that, attains immortality also, (in addition to the aforesaid fruits). (6)

DLSQUALIFICATION OF WOMEN AND S'ÜDRA-S IN RELATION TO THE SAMA-VIDYA AND ITS PARTS

This Vidyä, composed of the Sävitri, the Pranava and the Yajur-Laksml-mantra-s, wise men are not disposed to impart unto women and S'üdra-s. One should know, that the thirty-two syllabled Säman should not be imparted as aforesaid. He, who knows that, attains immortality as well. Should, however, a woman or a Sudra come

THE NRSIMHA-TAPINY-UPANISAD 223.

to know, by some means or other, this Vidya com -. posed of the Sävitri, the Pranava and the Yajur-Laksmi,. she or he dies and goes down ward, (simultaneously with such surreptitious knowledge). Hence, (the good preceptor) does not, at any time, impart (the Vidya unto such disqualified ones). Should he however do so, then this preceptor (of the disqualified woman or S'udra), for that very reason, falls into disrepute, suc- cumbs to disease or other mishap and on dying, goes. down (reaching the womb of a pig and the like, or attains the State of an inanimate object). (7).

MEDITATION ON THE SAMAN AS OF THE FORM OF

THE WORLD, THE VEDA-S, BRAHMAN AND THE LIKE;

The reputed Praja-pati then spoke as follows: Verily the fire, (Indra and other) celestials, all this, that we see. around us, constituting the various worlds, all these- beings, the vital airs (with the five-fold functions), the- ten organs of perception and action, the animal kingdom,. (comprising the wild and the domesticated ones), food, (consumed by terrestrial beings), and nectar (enjoyed by" the celestials), the Samrat, (the manifestation of the Präjnätman, palpable sentience, during sleep, when all distinct mental functions are in a State bf suspended animation), the Svarat, (the manifestation of the Taijas- atman, during dreams, independent of any external influence), and the Virät, (the manifestation of the Vis'vatman, during the waking State, due to the action and reaction of causes and effects upon each.

224 THE VAISNAVOPANISAD-S

other), all these, which form the bases of worldly exist- ence, one should know, as the first quarter of that Saman. One should know the sun of the form of the four Veda-s, Rg, Yajus, Saman and Atharvan, the golden Purusa in the interior of the rising sun, as the second quarter of that Saman. Hirn, who is the lord of all herbs, the supreme ruler of the stars, the Moon, one should know as the third quarter of that Saman. One should know (that Nrsimha devoid of attributes, the nondeterminate Brahman), who alone is Brahman, (the creator), who is S'iva, (the destroyer), who is Hari, { the sustainer), who is Indra, (the lord of the three worlds), who alone is the imperishable, the highest Svarät, (the self-luminous, that shines with his own radiance, unlike the Vis'va, the Taijasa and the Prajfia), as the fourth quarter, (the Turya-truya). (8)

EXTRACTION OF THE SAMAN OF SEVEN SVARA-S

" Ugrarp," the first quarter of the first metric foot {of the Nrsiiphänustubh-mantra), "Jvalan ", the first quarter of the second foot, " Nrsim ", the first quarter of the third foot, and " Mrtyu ", the first quarter of the fourth foot, these one should know as the Saman, (of the seven Svara-s). He, who knows it, (simultaneously with such knowledge), attains immortality as well. Hence, one should not impart this Saman, unto any person whatsoever he pleases, irrespective of his eligi- bility. Should he at all desire to bestow it, he should do so only on his son sincerely seeking initiation into

THE NR-SIMHA-TÄPINY-UPANISAD 225

it, or on a disciple with a similar qualification. So said Prajapati (unto the gods). (9)

CITATION OF THE KSIRODARNAVA-SAMAN

One should know the Man-lion deity, reclining in the Yoga-posture, on the bed formed by the body of Xdis'esa the great serpent, in the middle of Ksira- sagara (lit. the ocean of milk) worthy of being meditated upon as the highest State by Yogin-s, as the Saman of the highest State (recognized by tradition). He, who knows thus, (simultaneously with the dawning of such knowledge), attains immortality as well. (10)

RESULT OF THE KNOWLEDGE OF THE SECOND

QUARTER OF EACH FOOT

To know the Säman one should know these: " Vlram," the quarter with which thefirst-halfof the first foot ends, "Tamsa," the quarter with which the first- half of the second foot ends, " Hambhl," the quarter with which the first-half of the third foot ends, and " Mrtyum," the quarter with which the first-half of the fourth foot ends. He, who knows thus, attains immortality, (simultaneously with such knowledge). Hence, he who knows this Saman as the means of attaining the highest State, from the mouth of some Äcärya or duly qualified preceptor (but not by any other means), that seeker after liberation, is liberated from worldly existence, even in his embodied State, (simul- taneously with the attainment of such knowledge from. 15

226 THE VAISNAVOPANISAD-S

the preceptor) and causes others also to be liberated, (by advising them to ädopt the same course). Through the japa (repetition) of the same Saman, he directly visualizes the Paramatman, even while awake. Hence, in his case, this alone is the chief course to be adopted for the attainment of the highest State, in this Kali-age. It is not so in the case of others, (who are indifferent towards the attainment of this king of Säman-s). Hence, one should know this Saman along with its parts. He, who knows this, attains immortality, (the very moment he realizes the Saman as his chief prop for the direct visualization of the Paramatman in the waking State, even in this incarnation). (11)

RESÜLT OF THE REALISATION OF NRSIMHA, WORTHY

OF BEING PRAISED WITH THE HYMNS OF THE

YAJUR-VEDA

IJtam, (the certain offspring of Sacrifice) satyam, (the truth that Stands unaffected by the three dura- tions) Param, the highest State attainable, the Brahman that is unconditioned by time, place and substance, the Purusa with limbs such as arms and legs, and the form of Man-lion, (in the Upper and lower parts respectively), with neck and eyes of a dark and yellow colour, with virile energy flowing upwards, with an abnormal number of eyes, (they being three in number); ever prone to add to the sum-total of the welfare of all beings, with palms, soles and tongue of a dark-red colour, the lord of Uma, the lord of all

THE NS-SIMHA-TAPINY-UPANIȘAD 227

the Jiva-s, vvielding the Pinaka-bow, (which in no way differs from the S'ärnga, he being of the Atman of all the Gods), the immeasurably radiant one, the supreme lord of all the Vidya-s, (Vedic and worldly); the supreme director of all beings, the creator and the protector of all, (in the character of the Ätman immanent in and sustaining all beings), the suzerain- lord of Brahman and the other gods, (exercising füll and free sway over the functions of creation, sustenance and destruction), He who is verily Nrsimha, thus des- cribed by the hymns of the Yajur-veda, Hirn one should know as the supreme lord of the form of this Saman. He, who knows thus, (simultaneously with such knowledge), attains immortality also. (12)

RESÜLT OF THE KNOWLEDGE OF THE THIRD QUARTER OF EACH OF THE FOUR FEET

OF THE SSMAN

" Maha," the third quarter, which is the same as the first part of the second half of the first foot, " Rvato," the third quarter of the second foot, " Sanam ", the third quarter of the third foot, and " Nama," the third quarter of the last foot, one should know these as the Saman. He, who knows thus, (simultaneously with such knowledge) attains immortality. Hence, this Saman is the transcendent Brahman, that is infinite existence, pure sentience and unsurpassed bliss* He, who knows thus, becomes immortal, even in this existence. Hence, one should know this Saman, along

228 THE VAISNAVOPANISAD-S

with its parts. He, who knows thus, attains immor- tality also (simultaneously with such knowledge). · (13)

THE GREATNESS OF THIS SSMAN, THE KING OF ALL

MANTRA-S

The creators of the world, (such as the four-faced Brahman and others), verily created the world,(in accord with their own individual judgment), only with the aid of this Saman. The world, which these creators created by this Säman, (in the abundance of the knowledge of the Vis'va, which they possess), that world was brought into being only after the knowledge of this Säman was acquired by them. Only through the knowledge of this Säman do these (creators) attain identity of place, identity of form and identity of substance with the Brahman. Hence, one should master this Säman with all its parts. He, who knows thus, (simultaneously with such knowledge) attains im- mortality also. (14)

THE LAST TWO SVARA-S OF THE FOUR FEET AND

THE FRUIT OF THE KNOWLEDGE THEREOF

" Visnum," the last quarter (of two Svara-s) of the first foot, " Mukham," the last quarter of the second foot, " Bhadram," the last quarter of the third foot, and " Myahaip," the last quarter of the last foot, one should. know these as the Säman. He, who knows thus, (simultaneously with such knowledge) attains,

THE NR-SIMHA-TÄPINY-UPANISAD 229

immortality also. He, who knows this Säman abiding in the Atman and the Brahman alone, this Anustubha- mantra, in the manner he should knöw it, he, who knows thus, whether such person be male or female, (simultaneously with such knowledge), attains im- mortality. Should one be desirous of remaining in this worldly existence alone, this king of Mantra-s bestows unto him the plenitude of all fame, glory, intelligence and affluence. On reaching the last stage of his life in his worn-out body, should he die any- where, God Nrsimha, the boat-like Paramatman, im- parts unto him the Para-brahma-mantra of the Pranava, (at the topmost part of the resonance of which is the Turya-turya) through the imparting of which the seeker becomes a Jivan-mukta at first and attains immortality also (of the form of Videha-mukti ultimately). (15) ..

THE GREATNESS OF THE VIDYA

For the reason that this Säman ultimately be- stows knowledge unto those devoid of it, therefore, should one repeat this (Svara) occurring in the middle of the Säman, (ever keeping it in his mind as the boat wherewith to cross the ocean of worldly existence, or as the Pranava, in accordance with tradition). Hence, this Säman, along with its Anga-s, (parts), is the Prajäpati; hence, this Säman alone, with its Anga-s, (parts,) is the Prajä-pati-Thus the great Upanisad. He, who knows this great Upanisad, being

230 THE VAISNAVOPANISAD-S

duly initiated thereinto, becomes Mahā-visnu-becomes Mahavisnu. (16)

UPANIȘAD II

POTENCY OF NPSIMHA MANTRA-RAJA, KING OF

MANTRAS, IN THE MATTER OF CROSSING

THE OCEAN OF WORLDLY EXISTENCE

Once upon a time, the gods were mightily afraid of being rendered mortal (through their deadly ignorance of theAtman), of being rendered unhappy through their sins, and of swirling in worldly existence, (like an end- less chain of buckets rotating in a water-lift attached to a well), and approached Prajä-pati (in the prescribed manner, to seek redress at his hands). He bestowed on them this king of mystic formulas, the Anustubha re- lating to Nrsimha, (by initiating them thereinto). With its help they conquered death, got over their sinful pro- clivities and overcame the baneful influences of worldly existence. Hence, whosoever is affilicted with the fear of death, the agonies resulting from sinful actions and the danger of endless births and deaths, incidental to swirling in worldly existence, that seeker should, like the hordes of gods, receive this king of mystic formulas, the Anustubha, from the mouth of his Guru-by seeking his grace and being duly initiated by him thereinto. Thereby the seeker conquers death, overcomes sin by keeping clear of it, and crosses over the ocean of world- ly existence. (1)

THE NR-SIMHA-TAPINY-UPANISAD 231

IDENTITY OF THE FOUR QUARTERS OF THE

PRANAVA WITH THE FOUR QUARTERS

OF THE SAMAN

The Pranava being the essential part of all mystic formulas, it pervades the entire Saman, establishing its thorough identity with it. Hence that which is the first Mäträ, (measure), of this Pranava, the earth, the letter " A," which is the Rg Veda (in its collective aspect), (having been extracted) with Rks of a metrical character as its constituents, has Brahman, (the four-faced,) as its presiding deity, as well as the eight Vasu-s, is of the . Gayat-tn metre and represents the Gärhapatya-(domes- tic sacred) fire, is identical with the first quarter of the Saman. The second Matra, (measure), of the Pra- nava is the ethereal sky, is the letter " U," the Yajur Veda (in its collective aspect) constituted of Yajus (of a non-metrical character), has Visnu as its presiding deity as well as the eleven Rudra~s, is of the Tristubh metre and represents the Daksina-fire, and is identical with the second quarter of the Saman. The third Mäträ, (measure), of the Pranava is the celestial region, is the letter " M," the Säma-veda (in its collect- ive aspect), (constituted of Säman-s of a musical char- acter), has Rudra as its presiding deity as well as the twelve Äditya-s, is of the Jagati metre and represents the Ähavanlya-fire, and is identical with the third quar- ter of the Saman. That which is the Ardha-matra at the end of the Pranava, (which cannot be dis- tinctly uttered), is the lunar world, is the Omkara the

232 THE VAISNAVOPANIȘAD-S

Atharva-Veda (in its collective aspect), being made up of the Athar-van-hymns, representing Rudra of the fire of the great deluge, and the forty-nine Marut-s presid- ing over the various kinds of fires, is of the ten-lettered Viräf-metre, the Ekarşi fire, (Atharvana); this radiant Ardha-mäträ, (the nasal), is said to be the fourth quarter of the Säman, (mentioned in the first Upanisad portion). (2)

THE ANUSTUBH CHARACTER OF THE SÄMAN

The first foot of the Säman is made of eight sylla- bles. The next three feet are also made of eight syllables each. Thus are obtained thirty-two syllables in all. The Anustubh is of thirty-two syllables. From the Anustubh have all this, that we see around us, been created. (3)

THE FIVE PARTS OF THE SÄMAN

Of that (Säman) there are five divisions. The four quarters form four parts. Along with the Pranava, the entire formula is made of five parts. Salutation unto (the innermost import manifested in) the heart (of all beings). Svuhu ! I make the sacrificial offering of the form of the ignorance of the Ätman unto the crest, (the highest Turygt-quarter of all beings, the fire which is capable of consuming the ignorance of the Ätman and turning it to ashes). Vasat unto the flaming radiance (of the form of Nrsimpha, the Para- mätman, which may my inner-senses attain through

THE NR-SIMHA-TAPINY-UPANISAD 233

identity). Hum unto the mail-armour (w., Nrsirpha, who always affords protection unto his devotees, even as a mail-armour does and drives away the hosts of their enemies vvith his Hum-kāra). Phat unto the mis- sile (of Nrsimha, who, with the missile of his irresistible command, his unaffected anger and unimpeded serenity, drives away the enemies of his devotees unto their des- truction). Thus are related (in order) these five parts (relating to the heart and other Anga-s) on to the afore- said five divisions (of the Säman), each to each, the first part, viz., Namah, with the first quarter of the Anu- stubh, the second with the second, the third with the third, the fourth with the fourth, and the fifth with the fifth, (the Pranava), respectively. When thus joined together they verily form these worlds, Bhur and the like, which are the spheres of enjoyment. Thus are the five parts related (with the four quarters and the Pranava). (4)

RULE RELATING TO THE PLACING OF THE PRAŅAVA

BOTH BEFORE AND AFTER EVERY SYLLABLE

This syllable, " Om," (which designates the Brah- man and is capable of being realized in the form of varied experiences), this is verily all, {that is senti- ence and non-sentience). Hence should it be placed both before and after every syllable (of this Saman, the king of mystic formulas), thus resulting in the thirty-two syllables of the Mantra having thirty-two OmkSra-s before and thirty-two Omkära-s after each

234 THE VAIȘNAVOPANISAD-S

syllable, sixty-four in all. Such juxtaposition of the Omkara-s with the syllables (of the Saman), expositors of the Brahman recommend. (5)

THE JUXTAPOSITION OF SYLLABLES, WORD BY

WORD, IN THE KING OF MANTRAS

One should verily know the word, " Ugram," as occupying the first place (in the Saman). He, who knows thus, attains immortality as well. He should know the word, " Viram," as occupying the second place; the word, " Maha-visnum," the third place; the word, " Jvalantam," the fourth place; the word, " Sarvato-mukham," the fifth place; the word, " Nrsim- ham " the sixth place; the word, " Bhisanam," the seventh place; the word, " Bhadram," the eighth place; the word, "Mrtyu-mrtyum," the ninth place; the word " Namami " the tenth place ; and the word, " Aham " the eleventh place. He, who knows thus, attains im- mortality as well. (6)

THE ANUSTUBH NATURE OF THE MANTRARAJA, KING OF MANTRAS

This king of mantras of eleven words goes to make the celebrated Anustubh. Through the Anustubh has all this been generated. Through the Anustubh, is all this withdrawn (at the time of the deluge). Hence, one should know all this to be the Anustubh. He, who knows thus, attains immortality as well. (7)

THE NS-SIMHA-TÄPINY-UPANIŞAD 235

THE IMPORT OF THE FIRST WORD, " UGRAM "

The gods asked Praja-pati as follows: " Now, wherefore is he spoken of as " Ugram" (in the Säman) ? " Praja-pati replied unto them thus : " For the reason that out of His own potent influence, the Lord Nrsimha extolled by the mantra attracts upwards and regenerates all the worlds, all the gods, all the Ätman-s, and all the Orders of creation, perpetually creates them, sustains them, casts them off, and caufces them to thrive in all the worlds, recognizes them (in Proportion to their devotion towards him) and finally draws them unto himself, as and when they become thoroughly identical with him. (" O ye men of the world !) Do ye praise the Lord, conceiving him to be your own Ätman, Him, of whom ye have heard (from the mouths of your Guru), as established firmly in the fountain of your hearts, Him, who is ever in the prime of life, the Purusa, that is apparently an animal, but really not so, who is of a fierce aspect, (because of his terrific teeth and of his indulging in the death-dance of Hiranyakas'ipu and other demons-) incarnate, as it were, to destroy the hordes of his adversaries and even the worlds, at the time of the great deluge, formidable, (eclipsing all but his own seif), füll of grace (towards all beings), aged (because of his existence from beginningless time). Praise him with the words, " Salutation unto thee. O Great Lion! While I am engaged in singing thy glories, let not any other thing shine on me. May everything apart from theeflee

236 THE VAISNAVOPANISAD-S

from me in all directions. May thy retinue of horses, elephants, chariots and foot destroy everything that would not conduce to my paying homage unto thee and protect everything that would help me in that direc- tion." Hence has he been spoken of as " Ugram," (in the Säman). (8)

'THE IMPORT OF THE WORD, "VIRAM"

(Query); " Now, wherefore is he spoken of as ' Viram '?" (Answer): For the reason that, through his own potent influence, the Lord Nrsimha extolled by the mantra pleases, in the character of the Antar-yämin and the like, all the worlds, all the gods, all the Atman-s and all the orders of creation perpetually and causes mutual affection among them, creates them, sustains them, and causes them tothrive in all the worlds. For the reason that (this Nrsimha) is the prime cause of the various pleasing events and phenomena, is profi- cient in all kinds of action, commands the requisite skill and is possessed of the most serviceable physical mental and other features, for that reason he becomes worthy of bestowing benedictions even on the gods. Hence is he spoken of as " Viram," (in the Saman). (9)

THE IMPORT OF THE WORD, " MAHA-VISNUM "

(Query): " Now, whence is he spoken of as ' Mäha- visnum'? " (Answer): For the reason that, through his own potency, the Lord, Nrsimha extolled by the

THE NR-SIMHA-TÄPINY-UPANISAD 237

mantra pervades everywhere, all the gods, all the Atmän-s, and all the Orders of creation and causes them all to be pervaded perpetually, even as oil permeates a piece of flesh, causes it to be permeated, at the. bottom, right through its texture, upwards, down wards, transversely and vertically, and saturating it completely, is itself engulfed in it. That Paramatman, whence there is none other originating apart from him- self, that Parames'vara, (the omnipotent overlord), that has entered into the composition of the universe and the fourteen worlds constituting it, (in the form of the Vis'va, the Virät, the Otr, and the like), that Praja- pati, who, through His issue, (Sanat-Kumära, Närada and others), came to perceive that the phenomenal world apart from himself is nought, created the three luminous principles, (the sun, the moon and fire), as well as the sixteen digits, (commencing with the Prana, vital energy, and ending with Naman' name). Hence is he spoken of as Mahä-visnum." (10)

THE IMPORT OF THE WORD, " JVALANTAM "

(Query): " Now, whence is he known as ' Jval- antam'? " (Answer): For the reason that, through his own potency, the Lord Nrsimha extolled by the mantra reveals (with the brilliance of the Paramatman not differentiated from the brilliance of one's owninner- most Ätman) the true character of all the worlds, all the gods, all the Ätman-s and all the Orders of creation, induces them to adopt the right course of conduct and

238 THE VAISNAVOPANIȘAD-S

avoid the vicious one, (by abiding in the core of their hearts as the Antar-yamin), kindles the fire of his righteous indignation for consuming Hiranya-kas'ipu and other enemies of the gods, and causes the fuel of ignorance and its concomitants to be burnt up by all knowers of the Brahman. Savitr, that causes the phenomenal world to sprout forth and quicken into life, manifesting himself with a resplendent form, revealing with his own splendour the true character of things apart from himself, and shining self-luminous, irrespective of his relation with things apart from him- self, flaming in the form of the fire of the Muladhara, causing other such fires to glow, himself remaining as a Yogin, and burning up the sins of his devotees, burning up intensely, burning up well and without leaving a residue, the effulgent radiance that causes all radiance, that is all-loveliness, causes all loveliness, and bestows auspiciousness par excellence, That alone prevails. Hence is he known as " Jvalantaip." (11)

THE IMPORT OF THE WORD, " SARVATO-MUKHAM "

(Query): " Now wherefore is he spoken of as 4 Sarvato-mukhaijif ? " (Answer): For the reason that, all the worlds, all the Devas (Gods), all Ätmans, all order of creation are comprehended by the Lord by his own power as Virāt-purusa and even without the instrumentality of the special senses. Without eyes he sees everything and everywhere; without ears he hears everything and everywhere; without feet he moves

THE NR-SIMHA-TAPINY-UPANISAD 239

everywhere ; withdut hands, He apprehends everything ; without antabkarana He knows all and remains omni- present and omniscient. He, the one who, in his own primary nature, has been in existence long be- fore beginningless time, from whom emerged Visnu, the sustainer of the universe, in whom alone the universe exclusively attains its repose (along with Visnu and others) at the time of involution, unto that Paramätman with his face everywhere in all directions I make salutation. Hence is the descrip- tion, " Sarvato-mukham." (12)

THE IMPORT OF THE WORD, " NRSIMHAM "

(Query): " Now, wherefore is he spoken of as ' Nrsimham' ? " (Answer) : For the reason that, of all beings, Nr or Na-the Purusa-is the most powerful and excellent among the higher Orders of creation, and Simha the Hon is the most powerful and excellent among the lower Orders, and for the reason that the Lctfd is of the character of both creations, Nrsimha became the transcendent Is'vara of this imperishable form, for the welfare of all the worlds. The Upāsaka extols him as the all-pervading Visnu, for removal of the ignorance, as the Purusa of terrific aspect (to those that are not his true devotees), as the one who, in His three strides, encompasses the entire universe including the fourteen worlds, which find in him their resting place during Pralaya. Hence has he been described as "Nrsimham." (13)

240 THE VAIȘŅAVOPANISAD-S

THE IMPORT OF THE WORD, " BHISANAM "

(Query): "Now, wherefore is he spoken of as ' Bhisanam ' ? " (Answer): For the reason that, at the sight of his terror-striking form, all the worlds, all the gods, and all the Orders of creation run away from fear, while He himself experiences no fear from any source whatsoever. Fearing Him the Wind blows; fearing Him the Sun rises ; fearing Him, Agni, Indra and Yama as the fifth, carry out their ordained duties. Hence has he been described as " Bhisanam." (14)

THE IMPORT OF THE WORD " BHADRAM "

(Query) : " Now, wherefore is he described as 1 Bhadram'? " (Auspicious) (Answer): For the reason that the Lord Nrsimha, having himself become Bhadram (of divinely auspicious form unto Prahläda and other true devotees of his) always bestows the highest auspi- ciousness (on the faithful). Nrsimha is the effulgent radiänce, causes all effulgent radiance, is all-loveliness, causes all loveliness and bestows auspiciousness par excellence. May we, the radiant worshippers of the Lord Nrsimpha, seeking liberation of the form of com- plete identity with Him hear with our own ears the auspicious Vedantic texts expounding the highest truth relating to Him. May we, that are engaged for ever in the Dhyana-yajna, (for propitiating Him), perceive with our own (inner) senses the auspicious forms of the Lord, eagerly sought after by us. May we, that

THE NR-SIMHA-TAPINY-UPANISAD 241 4 possess (internal) organs, that are drawn away from their usual functions and deeply absorbed in praising the Lord Nrsimha with our bodies and limbs in a hale and sound State, attain an existence conducive to the meditation on Nrsimha, for a duration prescribed by the god, (Nrsimha). Hence has he been described as Bhadram." (15)

THE IMPORT OF THE WORD " MRTYU-MRTYUM "

(Query): " Now, wherefore has he been described as ' Mrtyu-mrtyum' ? " (Answer): For the reason that through. His own potent influenae, the Lord Nrsimha by the very remembrance of Him by his ardent devotees, (such as Prahlada, Märkanda and others), destroys the god of death and his lieutenants, (who respectively cause death of the natural kind at an advanced old age, and sudden death, through accidents, diseases, or other artificial means, of all mortals). He, the reputed Lord, Nrsimha, (the dealer of death unto Death), who bestows his own seif unto his true devotees, (by conferring on them the liberation of Säyujya, (through identity with him); who bestows strength unto his devotees, in proportion to thestrength of their devotion unto him , whose real form the entire multitudes of gods unceasingly worship with true deyotion; whose benediction of the form of clearness of vision, the gods lead by Indra value highly; and who bestows on his wörshippers the nectar-like immortality öf videha-mukti, which is as it were an inevitable 16

242 THE VAISHNAVOPANISAD-S

appanage, such as his shadow. Unto this one reality, non-differentiated from the inner-most Atman, the abso- lute, self-manifest rädiance, the Paramatman, we shall bestow the god of death as the fittest sacrificial offering, Hence has he been described as " Mrtyu- mrtyum." (16)

THE IMPORT OF THE WORD, " NAMÄMI M

(Query): " Now, wherefore has he been described as 'Namami' ? " (Answer): For the reason that all the gods, as well as the knowers of the Brahman, that seek- äfter liberation, offer salutation unto Hirn, (after duly conceiying of the inner-most Atman and the Param- ätman as identical with each other). In that, which the four-faced Brahman, the lord of the Veda-s, authoritatively acclaims (and worships) as the Vedic hymn known as the Ukthya, (forming part of the Vedic sacrifice accompanied by praise), therein have Indra (the sovereign of the three worlds, who presides over strength), the Sun (that bestows his benedictions on all alike), Varuna, (the lord of the waters), Aryaman, (that presides over the fruits of sacrificial observances) and other gods, such as Agni and others, built their nests, (as birds would, in a big tree). Hence, has He been described as ' Namami .* {17)

'THE IMPORT OF THE WORD "AHA»"

(Query); " NoW ,wherefore has He been described as ' Aham'?" (Answer): For the teason -that tementioned

THE NR-SIMHA-TAPINY-UPANISAD 243

in the following hymn: I am the first-born, (the Hiranya-garbha, that originated from the non-distinct, non-differentiated Brahman, existing from begittningless time, long before worldly existence came to be), long before rules relating to ceremonial observances came to be settled. I am the navel, (the prime cause), of the immortality, (liberation from" bondage), of the gods (the senses and the intellect in their natural State, even before they acquire the knowledge of the Brahman), That practitioner, who bestows me (of the form of the king of hymns, handed down to posterity tradi- tionally from father to son), unto his truly devoted son or disciple, and not to an ineligible person, verily saves me from falling into wrong hands. I, the Lord, Nrsimha, who has his face turned in all direc- tions and has assumed the form of the king of hymns, am the pabulum on which all beings subsist. Hirn, who abuses this king, of hymns, the main- stay of all beings, (by pseudo-practices and wrong bestowals on undesirables), and is a mere consumer of food, (without the inner urge for the attainr ment of the highest State of the Brahman), I consume, by causing delusion in his pseudo-austerities, practised with a view to deceive the world at large, I, (who am of the form of the radiance of the thirty-two syllables of the hymn, commencing from ' Ugram,' and ending with ' Aham',) shall positively overcome by ,destruction the üniverse with all the worlds constitutirig it, in any case, at the time of thedelgue,(forthereasonthat I am the des- tröyer of death pf the form of delusion about the

244 THE VAIgISLfcVOPANISAD'S

existence of things apart from the Brahman, such as the phenoröenal world and the like). Het who knows the thirty-twö-syllabled hymn of eleven words, in the manner explained above, becomes identical with the Brahman, described by those words." ~- Thus the Upanisad. (18)

UPANIȘADIII

SEEKING THE KNOWLEDGE OF THE S'AKTI, BIJA AND THE LIKE OF THE KING OF HYMNS

The gods then spoke unto the four-faced Brahman thus : " O Lord, pray relate unto us the S'akti, (potency), and the Blja, (seed-syllable), of this king of hymns, the Anustubh in praise of lord Nrsimha." (1)

EXPOSITION RELATING TO THE REAL FORM . OF THE POTENCY OF THE HYMN

Praja-pati replied unto them thus : " This Mäya, (that is really non-existent, when looked at from the point of view of the highest truth, but which is appa- rently real from the point of view of the ignorant with a deluded vision), is really the power of the Lord Nrsimha, that creates all this, sustains : all this, and destroys all this; that we see around us,Hence, one should know that this Maya is the power of the Lord, leading to the achievement of the four ends and aims of human exist- ence, viz., right eonduct, affluence, the attainment of one's heatt's desires, and liberation He who knows this

THE NR-SIMHA-TAPINY-UPANISAD 245

Maya, as the power, which is really non-existent apart from the Brahman, Grosses the ocean of sins, crosses the ocean of mortality and crosses the ocean of worldly existence. Passing through various grades ranging be- tween the highest and the lowest, he attains immortality as well as prosperity. Expositors of the Brahman enter into a thorough investigation into the Hrasva, (short), Dirgha, (long), and Pluta, (prolated), character (of the term Nrsimha, as to whether the vowels thereof are short, as they are seen to be, or long, when subject to the in- fluence of Mäya, or prolated, becaüse of their being of the character of Saman-s, and contain one, two, or three Mätra-s). Should the vowel be short, it bijrns up all sins and the practitioner attains immortality. Should it be long, be attains the height of prosperity, as well as immortality. Should it be prolated, he becomes. a man of gnosis and attains immortality. This is further. amplified by what has been said by the seer about the form of the hymn thus : May the Lord Nrsimha of the form of the king of hymns, protect the syllable " Im" the Bija of Mäyä, (in muttereing the hymn); may He, (the Lord, Nrsimha), the illustrious All-Ätman, who is reputed to be devoid of " Im " (Maya), when assuming the form of a hymn with the " Im," protect all beings created out of a portion of his own Mäyl. I completely surrender, myselfunto that Vidya spoken of as Indra- sena by Brahma-vadins seeking refüge thereunder for attaining longevity even in this body-that Vidya, (hymn), with form, with its origin from the Brahman and is made up of Sri (the bestöwer of wealth, corn and

246 THE VAISNAVOPANISAD-S

the like), Laksmi (the bestower of the plenitude of power, through the four-fold divisions of the army, VIZ elephant, horse, chariot and foot-soldiers), Aupalä, (the daughter of Himavat), Ambikä, (Bhaväni, the spouse of S'iva). Go, (Sarasvatl, the goddess of learning) and Sävitri, making up the sixth. (2-4)

EXPOSITION OF THE REAL FORM OF THE BijA

This Ether, the supreme being, is verily the final resort of all; all the Orders of creation, animate and inanimate, the elements, ether and others and their variants, have had their origin from this Ether alone, All, that derive their existence from ether alone, flourish therein, attain the self-same ether as their last resort and enter into its composition from all sides round, at- taining identity therewith. Hence one should know ether as the seed (of the universe). The self-same is further amplified by the seer thus in the hymn: The Haipsa, (the innermost Ätman, non-differentiated from the Paramätman), has his seat in the pure cavern of the heärt; in the character of the Vedic deity of the name of Vasu), he abides in the mid-ethereal regions; as the Hotr, (the sacrificial priest), he has his seat in the plat- form situated amidst the three sacrificial fires; as the guest, (wortby of hospitality even withoüt reference to his clan or pedigree) he has his seat in the sacrificial hall; he sits amidst men, amidst the best among gods; he takes his seat on the inevitäble früits of aüstere rituals; abides in the Dahara-ether of the heart ; is

THE NR-SIMHA-TAPINY-UPANISAD

generated out of water (assuming the form of the coiieh, the Makara-fish, tortoise and the like) ; takes his origin from cows (in the form of milk, curd, ghee and the like), Springs out as the fruit of austere rituals, (in the form of happiness, misery and the like); takes his origin from mountains, (in the form of minerals and the like); is of the form of (" Om "), the first syllable pronounced at the beginning of a sacred hymn, this seed of the world, assuming the form of the seed of the king of hymns, the super-abundant form of the ßrahman, one should know this ether as the seed* He, who know thus, becomes the ether of the Brahman alone. Thus the great Upanisad. (5,6)

UPANISAD IV

THE IMPARTING OF THE AÜGA-MANTRA-S

Then the gods asked Praja-pati thus: " O Lord I Pray impart unto us the Anga-mantra-s of the Anusfubha-king of hymns in praise of Nrsimha." Praja-pati replied unto them thus: " One should. know, as its four A'nga-mantra-s, the Prapava, the Sävitrl, the Yajur-Laksmi, and the Nrsimha-Gayat-tri. He, who knows thus, attains imtnortality as well. (1, 2).

THE PRANAVA OF THE CHARACTER OF THE BRAHMAN

This (Prapava), the monosyllable Om! is verily all this, that we see around us,comprised in the pheoomenal world of names and forms which is identica

248 THE VAr$tfAVOPAM$AÖ-ä

with the Brahman alone. Of this, that has been thus explained, a supplementary explanation is as follows: The past, the prèsent, and the future, (all that has heen, all that is present, and all that shall be), all this is the Omkara alone. Whatever eise is reputed to be other than these, transcending the three durations, even that is the Omkara alone. All this is the Brahman. This (innermost) Ätman is the Brahman. This reputed Ätman (of the form of the Omkära), is made up of four quarters, that could be distinctly made out. (3)

EXPOSITION OF THE FIRST QUARTER OF THE PRANAVA

The first quarter (of the Pranava) is the Vais'vä-nara having the waking State as its basis, with its sentience (falling within the ränge of the organs of perception, such as the eye and the like) directed outwards, which is made up of the seven essential parts, (viz., the celestial region, thesun,air, ether, water, earth and the Ähavaniya, fire), with the nineteen faces, (viz., the five organs of perception, the five organs of action, the five vital airs and the four inner senses, as the Channels through which it enjoys the experiences of the phenomenal World), and which is the enjover of experiences of a gross character. (4)

EXPOSITION OF THE SECOND QUARTER OF THE PRANAVA'

The second quarter (of the pranava) is the Täijasa, having the dreaming State (arising out of the latent

THE NR-SIMHA-TAPINY-UPANISAD

impressions of the waking State) as its basis, with its sentience turned inwards (in the form of impressions), which is made up of the same' seven essential parts, with the same nineteen faces, and which is the enjoyer of distinct and subtle experiences, in keeping with the impressions left on the subtle inner senses. (5)

EXPOSITION OF THE THIRD QUARTER OF THE PRAŅAVA

That is the sleeping State, wherein the sleeper does not feel the inner urge for the gratification of any desire, (for the enjoyment of wife, child, wealth, lands and the like, giving rise to virtuous or vicious conduct in life, due to the dormancy, during sleep, of the group of organs of perception and action), nor dream any dreams, (as a consequence of the unfolding of pure and impure latent impressions previously ex- perienced during the waking State, as, during the sleeping State, the functioning of the inner as well as the outer senses is at a stand-still). The third quarter (of the Prapava) is the Prajfia, the State of palpable sentience, (wherein the two forms of sentience, external and internal, are merged), having the State of sleeping as its basis, which alone is füll of bliss, (unlike the Vis'va and the Taijasa states) which enjöys the bliss (arising out of the State of ignorance of the real nature of the Atman), with the mind alone (characterized by. myriads of transformations, while actively functioning), as its facef (channel of experiences flowing inwards and. outwards). This (quarter) is the omnipotent Isvara

250. THE VAISNAVOPANISAD-S·

this is omniscient, this is the Antar-yamin, (inner director penetrating the innermost core of all), this is the root-cause of all, this alone is the source wherefrom all beings, animate and inanimate, originate and wherein all meet with their dissolution. (6)

EXPOSITION OF THE FOURTH QUARTER OF THE PRAŅAVA

They, (the knowers of the Brahman), opine that the fourth quarter (of the Prariava) is that which is not sentient inwards, (owing to the absence of Väsana-s), which is not sentient outwards, (owing to the absence of the phenomenal world), which is not sentient both ways, (either in the waking or the dreaming State), which is not sentient (owing to the absence of change), nor non-sentient (because of the absence of the cessa- tion of perception), which is not palpable sentience, (owing to the cessation of perception through the inner senses), which is unseen, which is incapable of being discoursed upon, (as it is beyond the ränge of the mind and speech), which is incapable of being grasped, (as it is beyond the ränge of perception), which. is undefinable, which is incomprehensible, which is un- nameable, which is the essence of the apprehension of the one Ätman, which is the residuum left after the dissolution of the phenomenal world, and which is. the tranquillized, auspidous sentience alone without a counterpart, (the Turya-turya). That is the Para -: matman, that should be actually realized by all seekers as their own Atman. (7)

THE NR-SIMHA-TAPINY-UPANISAD 251

THE REAL FORM OF THE SAVITRI-GAYAT-TRI HYMN

Theh, (äfter dealing with the Prapava, which is the first part), the Savitri-Gäyat-tri, (the hymn having the sun as its presiding deity and is of the G5yat-tri metre) which is mentioned in the Yajur-veda is to be ex- pounded. By that Gayat-tri has been pervaded the entire Universe. The two syllables, " Ghrriih ; " the three syllables, " Sur(1)yah" thereafter; the three syllables, " Adityah" last of all; this is verily the eight-syllabled hymn of the Savitr, (the Sun), anointed (preceded) by the syllable " S'rim." He, who knows thus, he is verily anointed (as the supreme lord of all), by S'ri (the göddess of wealth) alone. The self-same is expressed by the following hymn :- In the imperish- able, transcendent ether of the Rc, hymn in praise of Savitr, the sun, with measured feet and made up of eight syllables, with the S'ri-bija crowning it, all the Vis'vedeva-s, (the gods collectively) abide. The wor- shipper, that does not know this (hymn of eight sylla- bles with the S'ri-bija as its crown and in praise of the sun), what will he do with hymns in general, apart from this ? The votaries (of this hymn, along with the S'rl- bija, in praise of the Savitr), that know its real nature, have their hearts' desires fulfilled. He, who knows this hymn in praise of the Savitr, for him verily no jptirpctöfe is served, either by the hymns of the Rg-veda, öf of the Yajur-veda, or of the Säma-veda, (as this hymn vöuthsafes in advance all the fruits attainable thröugh the bnowledge of the three Vedä-s). (8-10)

252- THE VAISNAOPANISAD-S

THE REAL FORM OF THE YAJUR-LAKSMI-MANTRA .

The Mahä-lakşmi of the form of the Yajur-Gäyat- tri, the celebrated twenty four-syllabled hymn (directly addressed, as it were, to Mahä-laksmi) is of this form : " Om! Bhürlaksml-bhuvar-laksmih Svar- lakşmih Kälakanthl, Tanno Maha-laksmih Pracodayät." [Om! May the goddess of grace presiding over the terrestrial world, the goddess of plenty presiding over the mid-ethereal world, the goddess of the bliss of liberation presiding over the celestial world, may the goddess having the Brahman of eternity enshrined in her heart, may the great Mahä-laksmi, (the spouse of the all-pervading Paramätman, Visnu), prompt us in the direction of attaining the overlordship of the three worlds, through Säyujya with her lord ! " ]. This hymn, significantly named as Gäyat-tri, (the protector of the singer), is verily all this, (that it signifies as aforesaid) and all this is of the character of the Gayat-trl. Hence he who knows this hymn of the Yajurveda in praise of Mahalakșmi attains the plenitude of prosperity. ,(11-12)

THE REAL FORM OF THE NRSIMHA -- GAYAT-TRI-MANTRA ..

"Om! Nrsimhaya Vidmahe, Vajranakhaya Dhi? mahi, Tannah, Simphh Pracodayät," Om! We direct our knowledge-quest to the lord Nrsimha, we direct.our Meditations to Vajranakha, (the lord of the adamantine claws, strong enough to cleave through the elephantine

THE NR-SIMHA-TAPINY-UPANISAD 253

skulls of human misery). May that reputed Lion ëfler- gize us (unto the attainment of the final beautitude of identity with him). This is verily the reputed Nrsirpha* Gayat-tri, which is the original soürce of the Devas as as well the Veda-s. He who knows thus becomes possessed of the Original-Source {i.e., attains identity with the Lord, Nrsimha-Paramätman). (13)

THE REAL FORM OF THE MANTRA-S PART BY PART

The Devas then asked Praja-pati thus: " Now, praised by what Mantra-s is the Lord (Nrsirpha) pleased and reveals himself ? Pray relate them unto us, O Bhagavan ! " Thereupon Praja-pati replied unto them thus: " Om! To Him who is verily Nrsimha, the Deva, the Bhagavan, also the foür faced Brahma and Bhur-bhuvas-suvah, salutation, salutation," (1). "Om! To Him Who is verily Nrsirpha, the Deva, the Bhagavan, also Visnu and Bhur-bhuvas-suvah, saluta- tion, salutation/' (2). " Om! To Him who is verily Nrsimha, the peva, the Bhagavan, also Mahes'vara and Bhßr-bhuvas-suvah, salutation, salutation," (3). "Om! To Him who is verily Nrsimha, the Deva, the Bhagavan, also the Puruşa and Bhür-bhuvas- suvaḥ, salutation, salutation*" (4). " Om ! who is verily Nrsimha, the Deva, the Bhagavan, also the Is'vara arid, Bhör-bhuvas-süvah, salutation, salutation." (5). "Om! To Him who is verily Nrsimha, the Deva, the Bhägävan also Sarasyati and Bhur-buuvas-suvah

254 THE VAISNAVOPANISAD-S

salutation, salutation." (6). " Om! To Him who is verily Nrsimha, the Deva, the Bhagavan, also S'ri, and Bhur-bhuvas-suvah, salutation, salutation." (7). " Om ! To Him who is verily Nrsimha, the Deva, the Bhaga- van, also Gauri and Bhur-bhuvas-suvaḥ salutation, salutation " (8). " Om! To Him who is verily Nrsimha, the Deva, the Bhagavan, also Prakrti, and Bhūr-bhuvas- suvah, salutation, salutation." (9). " Om ! To Him who is verily Nrsimha, the Deva, the Bhagavan, also Vidyä and Bhur-bhuvas-suvah, salutation, salutation." (10) " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also" the Omkara and Bhur-bhuvas-suvah, salutation, salutation." (11). " Om, To him who is verily Nrsimha, the Deva, the Bhagavän, also the four- fold Ardha-mätra and Bhur-bhuvas-suvaḥ, salutation, salutation. (12). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also the Veda-s, with Angā-s, and S'äkhäs, Itihäsä-s, and Bhur-bhuvas-suvah, salu- tation, salutation, (13). " Om, To Him who bis verily Nfsirpha, the Deva, the Bhagavan, also the five-fold fires and Bhur-bhuvas-suvah, salutation, salutation." (14). " Om, To Him who is verily Nrsimha, the Deva, the , Bhagavan, also the seven Maha Vyährti-s and Bhur- Bhuvas-suvah salutation, salutation." (15). " Om, To Him who is verily Nrsimha, the Deva the Bhagavan, also the guardians of the eight cardinal points, and Bhur-bhuvas-suvah salutation, salutation." (16). " Om, To Him who is verily Nrsimha, the Deva, the Bhaga- van, alsp the eight Vasu-s and Bhur-bhuyas-suval- salutation salutation." (17). " Öm, To Him who is

THE NR-SIMHA-TAPINY-UPANISAD

verily Nrsimha, the Deva, the Bhagavan, also the eleven Rudra-s and Bhür-bhuvas-suvah, sälutation, sälutation." (18). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also the twelve Aditya-s and Bhur-bhuvas-suvah, sälutation, sälutation." (19). " Om, To Him who is verily Nrsimha, the Deva, the Bhaga- van, also the eight planets and Bhur-bhuvas-suvah, sälutation, sälutation." (20). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also the five Mahäbhutäs and Bhur-bhuvas-suvah, sälutation, salü- tation," (21). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also Kala (time) and Bhur- bhuvas-suvah, sälutation, sälutation." (22). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also the Manu (the Mantra), and Bhur-bhuvas-suvah, sälutation, sälutation." (23). " Om, To Him uho is verily Nrsimha, the Deva, the Bhagavan, also Mrtyu, (the god of death) and Bhür-bhuvas-suvah, sälutation, sälutation. (24). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan, also Yama, (the. Controller), and Bhur-bhuvas-suvah, sälutation, sälutation." (25). " Om, To Him who is verily Nrsirpha, the Deva, the Bhagavan also Antaka (the final disposer) and Bhur-bhuvas-suvah) unto him verily sälu- tation, sälutation." (26). " Om, To Him who is verily Nrsimha, the Deva, the Bhagavan also the Prana and Bhör-bhuvas-suvah, sälutation, äalutatioh." (27). " Om, To Him who is verily Nrsimha, the Deva, the Bhaga- van also the Surya (Sun) and Bhur-bhuvas-suvafy, sälu- tation) salutation." (28). " Om, To Him who is verily

256 THE VAISNAVOPANISAD-S

Nrsimha, the Deva, the Bhagavän also Soma (the moon), and Bhur-bhuvas-suvafy, salutation, salutation, (29)/' " Om, To Him who is. verily Nrsmha, the Deva, the Bhagavän, also the Virät-purusa, and Bhur-bhuvas-suvah, salutation, salutation (30)." " Om, To Hirn who is verily Nrsirpha, the Deva, the Bhaga- vän also the Jiva, and Bhur-bhuvas-suvah, salutation, salutation (31). " Om, To Hirn who is verily Nrsimha, the Deva, the Bhagavän also Sarvam (The All), and Bhur-bhuvas-suvah, salutation, salutation." (32). These are the thirty-two (Mantra-s, part by part) .- Thus said Prajä-pati unto them, " Do ye praise the Deva (Nrsimha) every day, with these Mantra-s .. Then, the Deva will be pleased and reveal Himself." Hence, he whö praises the Deva daily with these Mantra-s, will surely see the Deva, and he who knows thus will also attain immortality. Thus the great Upanisad. (14-16)

UPANIŞAD v

.THE DESIRE OF DEVAS FOR THE KNOWLEDGE OF THE GREAT CAKRA

Devas then spoke 'unto Prajärpati as follows : " O Lord, pray explain unto us the Cakra, known as the Great Cäkra of the king-of Mantra-s, the Anustubh in praise of Nrsimha,. (the erest-jewel of Yogin-s), which Yogin-s expound as the gate-way of Moksa (the greät Liberation) and the giver and all desires of bliss calted Kaivalya, (1):

THE NR-SIMHA-TAPINY_UPANISAD 257

THE VISION OF THE SIX-SPOKED CAKRA

Praja-pati replied (tothe göds) thus : This auspi- cioüs-lookihg greät Cakra, known as the Sudars'ana, is verily a six-spöked one, (with one syllable inscribed over each bf its spokes thus : " Sahasrära Hum, Phat). Hence the Sudars'ana is six-spoked; not only that, it also becorhes a six-petalled Cakra. The seasons are verily six in number, and the Cakra with its six spokes corresponds to the year with its six seasons. In the middle of the Cakra is the have. These spökes are firmly fixed to the nave. All this, (viz., the Cakra made up of the spokes, nave, petals, and the syllables of the Mantra), is encircled with the Mäyä (of the Turya-st?ite). This Mayä does not affect the Paramät- man (installed in the Cakra). Hence, the Cakra is invested with Mayä, outside, the Bijaksara (seed-sylla- ble) " Hriip " encircling it. (2)

THE VISION OF THE EIGHT-SPOKED CAKRA

Then there is the eight-spoked, eight-petalled Cakra. The Gäyat-tri is verily made up of four Pädas (Quarter-verse) of eight*syllablefc öach: Hence, the eight-petals of the Cakra have the sylfotbtes of the Gayat-tri (ät four syllables per petal); exactly correä- ponding to thetn. Outside-the-petals- the Cakra is invested with Mäya. This Mäyä verily becomes possessed öf every enclosed space In the Cakra, (the Bijaksara (seed-syllable of Maya, "Hrim, " being inscribed around each such space). 17

258 THE VAISNAVOPANISAD-S

THE VISION OF THE TWELVE-SPÖKED CAKRA

Then there is the twelve-spoked, twelve-petalled Cakra. The Jagati-metre is made up of four pädas of twelve-syllables each. The petals of the Cakra have the forty-eight syllables of the reputed Jagati-metre (at four syllables per petal), exactly corresponding to them. Outside the petals, the Cakra is invested with the Mäya (bija, "Hrim "). (4)

THE VISION OF THE SIXTEEN-SPOKED CAKRA

Then there is the sixteen-spoked, sixteen-petalled Cakra. The Puruaa is verily made of sixteen Kalä-s, (beginning with Präna and ending with Näman). All this (phenomenal world) is verily the Purusa alone, (All-immanent). Hence, the petals of this Cakra exactly correspond to.the sixteen Kalä-s of the Purusa. Outside the petals, the Cakra is invested with Maya. (5)

`THE VISION. OF THE THIRTY-TWO-SPOKED CAKRA

Then, there is the thirty-two-spoked, thirty-two- petalled Cakra. Thirty-two-syllables verily go to make up the Anustubh. All the petals of the Cakra corres- pond to(the thirty-two syllables of) the Anustubh. Outside the petals, the Cakra is invested with Maya. (6)

THE VISION OF.THE COMPONENT PART

This (Cakra) is Well built with spokes. These spokes are verily the Vedä-s, This (Cakra) rötätes in

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all directions, oh accotmt of the petals. The petals are verily the Gayatri and other Vedic metres, (that cause its rotation). (7)

THE VISION OF THE UREAT CAKRA

This Sudars'ana is the great Cakra. In the middle of it, in the nave, is placed that which is the one- syllable of Nrsimha, the Taraka (of the form of the Pranava, Om !). In the six petals is placed the Sudar- s'ana the (six syllabled Mantra Sahasrara Hum, Phat, Svaha). Similarly in the eight petals is placed the the eight syllabled Mantra Om! Namo Nara- yanaya. Similarly, in the twelve petals, is placed the Vasudevan (the twelve-syllabled Mantra, Öm! Namo Bhagavate Väsudevaya). . In the sixteen petals are placed, the sixteen vowels that form the first sixteen letters of the Samskrt aiphabet, all of them with the Anusvära. In the thirty-two petals, the thirty~two- syllabled king of Mantras, the Anustubh in praise bf Nrsimha. This Cakra is verily the great Cakra named Sudars'ana, which bestows all the hearts' desires of its votaries, is the gate-way to Mukti (the great Liberation) and is Med with the Rk-s of the Rg: Veda, the Yajtir-veda, the Sama-veda, the Brahman (of the form of the Atharva-veda) and Amrta (Immortality), In frönt öf the Cakra are the eight Vasu-s. To the right : To the right are the eleven Rüdra's.' At the back are the twelve Äditya-s To the left are the Visve-deva-s. In the have are Brahmar Visnu and Rudra,' ön either side

260 THE VAI^AVOPANI^AO-S

are the Sun and the Moon. The self-same is described by the following hytxm: " In the imperishable trans- cendent ether of the Rk, all the Vis've-deva-s (the gods collectively) abide. The worshipper that does not know this hymn, what will he do'with hymns in general, apart from this ? The votaries, of this hymn, that know its real nature, have their hearts1 desires fully gratified." (8,9)

THE GREAT POWER CONFERRED BY THE KNOWLEDGE OF THE GREAT CAKRA

Should a child or a young man come to know of (the real nature of) this great Cakra, the Sudars'ana, he would become great as Nrsimha of the form of the great Cakra. The knower of the great Cakra becomes the Guru, initiating all into the mysteries of all potent Mantra-s. For the eradicatiop of the five-fold defects, beginning with Sams'aya (doubt) he shoüld offer obla- tions unto the sacred fire, with the Anus|ubha*mantra; he should worship (Nrsimha), with the Anustubh- mantra in praise of him. He should have this Mantra, which drives away evil spirits and affords protection .from unnatural death, inscribed on a sheet of metal like gold and duly vitalized to form a talisman, and receiving it from his Guru's hands, have it tied round his neck or arms or tuft of hair. Even the whole earth comprising all the seven islands: will not be a fitting Daksina (recompense) for | o one who bestows this Mantra as a gift. Hence, (on receiving this Mantra at

THE NR-SIMHA-TAPINY-UPANISAD

the hands of his Guru), one should make a reverential gift of a cow or similar offering. This becomes a Daksina (as a token offering). (10)

FRUIT OF PRACTISING THIS KING OF MANTRA-S

Thereupon, the Devas asked Praja-pati thus (with a desire to know the general and special richness of the knowledgeof this Mantra-räja or king of Formulas): " O Lord, pray relate unto us the fruit one could obtain from the practice of this Mantra, the Anustubh in praise of Nrsimha," Prajä-pati then made reply thus: " He who practises, in this manner every day, this king of Mantra-s, the Anustubh in praise of Nrsimha, becomes purified by Agni (Fire), he becomes purified by Vayu (Air), he becomes purified by Äditya (Sun), he becomes purified by Soma (Moön), be becomes purified by Satya (truth), he be- comes purified by Brahma (the creator), he becomes purified by Visnu, he becomes purified by Rudra, he becomes purified by Devas, he becomes purified by all these together* he becomes purified by all these to- gether. He, who practises in this manner every day, this- king of Mantra-s, the Anustubh in praise of Nrsimha, he conquers death; he crosses over the ocean of sin, he crosses över the sin of murdering a Brahmäna, he crosses over the sin of infanticide he crosses over the sin of Homicide, he crosses över the sin of murder öf all kinds, he crosses over the ocean of worldly exist- ence, he crosses over all öbstacles, he crosses over all

262 THE VAISNAVOPANISAD-S :

obstacles. He, who practises 'm this manner every day, this king of Mantra-s, the Anustubh in praise of Nrsimha, arrests with ease the action of Agni (fire), arrests · with ease the action of Väyu (Air), arrests with ease the action of Aditya (the Sun) arrests with ease the action of Soma (the moon), arrests with ease the action of Udaka (water), arrests with ease the action of all Devas, arrests with ease the action of all Grahas (the planets), arrests with ease the action of poisons, arrests with ease the action of all poisons. He, who practises in this manner everyday, this king of Mantra-s, the Anustubh in praise of Nrsimha, (should he so desire it), he attracts the Devas, he attracts the Yakşa-s, he attracts the Näga-s, he attracts Grahas (the planets), he attracts human beings, he attracts all, he attracts all. N jsitpha actually appears before him who practises in this manner every day, this king of Mantra-s, the Anus- tubh, in praise of Nrsimha (so that he could invoke Nrsimha to his presence); he conquers Bhuloka (the terrestrial world), (or the first of the Seven Lokas), he conquers Bhuvarloka (the second), he conquers Svarloka (the celestial, world), he conquers Mäharloka, he con- quers the Jano-loka, he conquers the Tapo-loka, he conquers the Satya-loka, he conquers all the lokas, he conquers all the lokas. He who practises in this manner every day this king of Mantra-s, the Anustubh in praise of Nrsimha, (so that he could invoke Nrsimha's pre- senee) with the actual manifestation pf the lord, he worships, with Agnisthoma-sacrifice, he worships with the Ukthya-sacrifice, he worships with Sodas'in-sacrifice,

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he worships with the Väjapeya-sacrifice, he. worships with the Atiratra-sacrifice, he worships with the Aptoryäma sacrifice, he worships with the As'vamedha sacrifice, he worships with all kinds of sacrifices, he worships with all kinds of sacrifices. He, who .practises in this manner every day this king of for- mulas, the Anustubh in praise of Nrsimha (so that he could invoke to his presence Nrsimha, the highest im- port of all the Veda-s, S'ästra-s, Puräfta-s etc.,) he learns Rg-veda, he learns Yajur-veda, he learns Sämaveda, he learns Atharva-veda, he learns Atharväftgiras, he learns Säkha-s (of Vedas), he learns the Purana-s, he learns the Kalpa-s'sastras, he learns the Gatha Hymns, he learns Naräs'amsi-Hymns, he learns the Pranava. He who studies the Prapava, verily learns all, he verily learns all. (11-18).

THE SÜPREME EXCELLING OF THE JAPA OF THE KING OF FORMÜLAS

One celibate, who has been duly invested with the sacred thread, after initiation into the Glyat-tri for undergoing a regulär course of study of the Brahmas, through the Veda, is equivalent to one hundred persons not iso initiated. One householder duly carrying out. the duties prescribed as his dharma, is equivalent to one hundted celibates (with the aforesaid qualifications)* Öm Vana-ptasjtha (recluse, who has resorted to the forest for leading the life prescribed for his stage) is equivalent to one hundred householder (with the afore- said qualifications). One Yatin (mendicant, following

264 THE VAISNAVOPANISAD-S

the dharma prescribed for his stage in life), is equivalent to one hundred Väna-prastha-s (with the aforesaid qualification). One Rudra Jäpaka (Performer of the Japa of hymns of the Veda addressed to Rudra), is equivalent to a hundred of the yatis (aforesaid). One Adhyäpaka (he who practises Japa), of the Atharva-S'iras S'äkha is equivalent to one hundred Rudra-Jāpaka-s (aforesaid) ; one Adhyāpaka, (he who practises Japa) of the Täpaniyopanisad is equivalent to one hundred Adhyäpakäs of Atharva-s'iras-S'äkha ; one Adhyäpaka (he who practises the Japa, of the king of Mantras, (the Anustubh in praise of Nrsimha) is equivalent to one hundred Adhyäpakäs of the Täpaniyopanisad. (19)

ABSOLUTE BRAHMAN IS THE FINAL END OF THE

PERFORMER OF THE JAPA OF THE

KING OF MANTRAS

That verily is the highest abode of the performer of the Japa of the king of Mantras, where Sürya (the Sun) heats not, where Väyu (the wind) blows not, where Candramä (the Moon) shines not, where Naksatras (the stars) twinkle not, where Agni (fire) burns not, where Mrtyu (the god of death) enters not, where there is no misery, where there is perpetual bliss, the highest Miss, ever peaceful, the eternal, the ever-auspicious, worshipped by (the four-faced) Brahman and others, worthy of being meditated upon by Yogin-s, the highest beatitude having reached which Yogin-s do not retrace their steps. This is also expressed by the following

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hymn: The wise, behold always, the most sublime abode of Visnu as the eyes see, ranging everywhere in the sky-that most sublime abode which is illumined by the seers, ever vigilant and intent on singing holy hymns. What is indicated by this most exalted State of Visnu, that is attainable only by one who is thoroughly detached. What is indicated by that most exalted State of the Brahman, the all pervading Visnu, is attainable only by one who is thoroughly detached- He who knows thus attains that most exalted State- thus the great Upanisad. (20-21)

UTTARA-TÄPINI

KHANDA I

THE DESIRE OF THE DEVAS TO KNOW THE REAL

NATURE OF THE NON-DIFFERENTIATED BRAHMAN

Then the Devas spoke to Praja-pati thus: " Pray, expound unto us the Atman, which is subtler than the subtlest, and is the Omkära." (1)

TEACHING ABOÜT THE IDENTITY OF THE ÄTMAN

AND THE BRAHMAN

Complying with their request, with the words, " 1 shall presently do so," Prajä-pati replied unto them thus : " This imperishable syllable, that is known as " Om !" comprises all this. A supplementary exposition of this Pranava is attempted here. The past, the

266 THE VÄi$NÄVOPÄNIŞAi>S*

present and the future, all this that is so known, is the Omkāra alone. Whatever eise, that transcends the three durations, that is likewise the Omkära alone. All this is verily the Brahman, This Ätman, (what is known as such), is verily the Brahman. (2)

TEACHING CONCERMNG THE MEANS TO BE

EMPLOYED FOR THE REALISATION OF THE IDEN-

TITY OF THE BRAHMAN WITH THE ÄTMAN

Identifying this innermost Ätman, (illuminating the inner senses and forming the prime cause of thefunction- ing of the organs of perception), with the Brahman, through the imperishable Pranava, " Om," and identify- ing the Brahman (of the character of the supreme truth, pure sentience and endless bliss) with the innermost Ät- man, through the imperishable Pranava " Om; " having thus accomplished the identity of the two, and realized, through Pranava, " Otp," the one entity that is devoid of dotage and other ailments ; that is devoid of death and other changes; that is immune from fear of re- lapsing into the dual State; (firmly established in the conviction, " That thou art," " I am the Brahman," and other attitudes implied by the sacred texts, which form part and parcel of the Pranava); and having superimposed, on the self-same Päramätman (non- differentiated from the inner-most Ätman, that is the import of the Pranava), the triple character of the triple attributes viz,, Satva, Rajas and Tamas, the triple states of consciousness viz., waking, dreaming and

THE NR-SIMHA-TAPINY-UPANISAD 267

sleeping, the triple sheaths, viz., gross, subtle and causal, the triple torments, viz., those relating to the Ätman, those relating to the Devas, and those relating to the Bhutas, the triple Jiva-s viz,, Vis'va, Taijasa and Prajfta, the triple Is'vara-s viz.,-Virat, Sutra and Blja), the three Caitanya-s viz. Otr, Anujfiätr and Anujfiaikarasa, one should withdraw himself (by totally denying the triple characteristics imposed on the Brahman and remain as the Brahman alone, in the attitude, that what is constituted of that (the aforesaid triple character) is that Paramätman identical with the Brahman alone by ever uttering the Pranava " Om," by way of con- firming the reality of the identity of the innermost Ätman with the Brahman and the illusory nature of the superimpositions due to ignorance and its con- comitants, even as with the confirmation of the reality of the rope, the illusion of the serpent in the rope thoroughly vanishes. One should firmly cling to the belief that this Ätman of the triple sheath, (which apparently shares, on that account, the characteristics of the Anätman), is really the peerless, unsurpassed Para-brahman of the three sheaths, (which is really devoid of such triple differentiation), and should re- peatedly assume the attitude, " I am this (Brahman) alone/' til he attains the actual perception of the Brah- man (i.e., tili complete identity isestablished between the innermost Ätman and the peerless, unsurpassed Brah- man), for the simple reason that this triple-bodied Ätman assumes the form of all created things, animate and inanimate, individually in their gross aspect, and

268 THE VAI !* A VOPANI$AD-£

experiences (them) in the gross aspect (as the Vis'va), assumes their form collectively and experiences them in the waking State as the. Viraj, which Vis'va and Viräj, when they attain their identity, assume the form of the world of created things individually and collectively as the Otr, and enjoy the created world in the waking State ; similarly, for the reason that the Atman assuming the subtle form (of the Taijasa and the Süträtman in the individual and collective aspects respectively in the dreaming State), enjoys them, in the subtle State, and on attaining identity with the Anu- jfiätr, there is the enjoyment by it, in the dreaming State, of all created things in a subtle form both individually and collectively. So alsoy there is the enjoyment of the world as bliss by the Atman assuming the form of the Präjfia and the Is'vara, in the individual and collective aspects, respectively, in the sleeping State, and on attaining identity (with the Anujfiaika- rasa there is the enjoyment (by it in the sleeping State) of the world of bliss, both individually and collectively. (3-4) THE BRAHMAN, THE PARAMATMAN OF THE CHARACTER OF FOUR PADAS (QÜARTERS)

Thişi reputed Ätman, (the Turya-turya, the Para- matman that is described as the Brahman) is made up of the four Padäs or quarters assuming the form of the Vis'va, the Viraj, the Otr and the Turya, having ex- perierice of the phenomenal world, individually, collecti- vely, and both ways and lastly, as apart from all these

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characters, in the gross aspect, in the waking State ; as the Taijasa, the Sutra, the Anujfiatr and the Turya, experiencing the world in the subtle aspect, in the dreaming State; as the Prajfia, the Isvara, the Anu- jfiaikarasa and the Turya, experiencing the world in the aspect of bliss, in the sleeping State ; and as the changeless Brahman, the Turya-turya apart from all experiences, in the Turya-state of remaining as the Brahman alone, devoid of superimposition, imputation, substratum and change, as the absolute existence, sentience and bliss. (5)

VIS'VA, OF THE FOUR-FOLD NATURE

The first Päda or quarter (of the Brahman) is the Vais'vanara, the Vis'va that is of the four-fold nature, (of the Vis'va-vis'va, the Vis'va-taijasa, the Vis'va- prajfia and the Vis'va-turya), experiencing the pheno- menal world of a gross character, possessed of the nineteen faces, (the five Jfiänendriyas or senses for perception, the five Karmendriyas or senses for acting, the five Prärias (or vital airs and the four inner senses or Antahkarana, which form the Channels of experience), having the seven limbs, (the firmament, the sun, the atmosphere, ether, water, earth and the Ähavaniya-fire as his accessories), capable of perceiving gross forms and functioning only in the waking State, of a four- fold character. When, in the waking State, the inner- most Atman, the Controlling authority, disengaged from memory and other functions, experiences the

270 THE VAIŞIțfA VOPANISAD-S

pleasures derived from forms and the like, perceived through the Karmendriyas, such as the eye and the like, then is said to be the State of waking-within-waking (Jägrat-Jagarana). The Ätman that identifies himself with such experiences, is the Vis'va-sub-division of the Vis'va-päda, (the Vis'va-vis'va). The Ätman that identifies himself with the totality of such experiences is the Virät-subdivision of the Virat, (the Virät-virät). The Ätman of such experiences both in the individual and the collective aspects is the Otr-subdivision of the Otr, (the Otrotr). Similarly, the other forms of the Ätman should be inferred. When objects of pleasure are experienced through the mind, irrespective of the senses, then there is the dreaming-within-the-waking State, (Jägrat-Svapna). The Atman identifying him- self with this State, is the Taijasa-subdivision of the Vis'va (the Vis'va-Taijasa). In that State, whether there is scope for the functioning of the senses or otherwise, the Ätman is not disengaged on account of sleep. When there is no Cognition of one's own seif, either through the functioning of the senses or the mind or through the perception of subtle forms, and where one practically behaves as a non-sentient being, then there is the stage of sleeping-within-the- waking State, (Jägarana-sväpa). fying himself with The Ätman identi- that State is the Prajfia sub- division of the Vis'va, (Vis'va-Prajfia). When, through the precept of the Guru and the consummation of the fruits of past meritorious deeds, the Ätman manifests himself to the initiated aspirant, at the height of his

THE NR-SIMHA-TÄPINY-UPANISAD 271

ecstatic trance, in the form, " I am the witness," whether attended with or without the perception of the three aforesaid states, then there is said to be the State of the Turya-subdivision of the waking State and the Atman identifying himself with that State is the Turya- subdivision of the Vis'va, (the Vis'va-Turfya). Even as the four-fold Ätman experiencing the world of gross phenomena, is known as the four-fold Vis'va, even so the Vais'vänara and the Otr thereof are of a four-fold character.] (6)

TAIJASA OF THE FOUR-FOLD NATURE

The second Päda or quarter (of the Brahman) is the Hiranya-garbha, the Taijasa, that is of the four- fold nature (of Taijasa-vis'va, Taijasa-taijasa, Taijasa- Präjffa and Taijasa-Turya), experiencing the pheno- menal world of a subtle character, possessed of the nineteen faces (the five Jnänendriyas, the five Karmen- driyas, the five Pranas and the four inner senses or Antakarana, which go to constitute the nineteen Channels of experience), having the seven limbs (the heavens, the sun, atmosphere, ether, water, earth and the Ähavaniya-fire as his accessories), capable of per- ceiving subtle forms and functioning only in the dream- ing State (of a fourfold nature). When, in the dreaming State, the innermost Atman, the Controlling authority, disengaged from mental functions, experiences indi- vidually, through the senses of the dreaming State, the various pleasures derived therefrom, peculiar to

272 THE VAISNAVOPANISAD-S

the dreaming State, then is the State of waking-within- the-dreaming-state (Svapna-Jägarana), and the Ätman identifying himself with such a State, is the Vis'va sub- division of the Taijasa, Pada or quarter, the Taijasa-' Vis'va. The Ätman that identifies himself collectively with the experiences of the Svapna-Jagarana State is the Sutra-Virat, while the Atman identifying himself with such experiences both individually and collectively is the Otr-subdivision of the Anujfiätr. In this manner should the various subdivisions of the innermost Ätman be inferred. When in the dreaming State, after giving up the perception of the Svapna-Jägrat-state, without the functioning of the senses peculiar to the dreaming State, recourse is had by the Atman to the experience of pleasures through the mind alone, then there is what may be termed the State of dreaming-within-the-dream- ing-state, and the Ätman experiencing this State is the Taijasa-subdivision of the taijasa, (the Taijasa-Tai- jasa). When, after giving up the perception of the Jägrat-svapna-state, which is a subdivision of the dreaming State, recourse is had by the Ätman to the experience of pleasures through the senses or the mind, peculiar to the dreaming State, without reference to the specific or generic character of such experiences and neglecting external forms and one's own self, there is the state of confirmed static State alone, then there is the state of sleep forming a subdivision of the dreaming State. The Ätman identifying himself with such a state is the Prajna-subdivision of the Taijasa, the Taijasa-Präjna). When, through the consummation

THE NR-SIMHA-TÄPINY-UPANISAD 273

of the fruits of meritorious deeds previously done by one's seif, after the abandonment of the subdivisions of waking, dreaming and sleeping (Jägrat, Svapna, and svapa) within the dreaming State (svapna), there is the confirmed establishment in the State of Svapna-turya manifesting itself as the witness of the presence or absence of the various specific perceptions created by the mind directed inwards and outwards, then is the State of the Svapna-Turya and the Ätman identifying himself with such State is the Taijasa-Turya. Even as the Taijasa is of a four-fold nature even so the Hiranya-garbha and the Anujfiatr assume a four-fold nature.] (7)

THE PRAJNA OF THE FOUR-FOLD NATURE

Wherein, the sleeper neither hankers after the gratification of any desire, nor experiences any dream, that is the State of sleep. The third Pada or quarter (of the Brahman) is the Is'vara, the Prajfia, that is of the four-fold nature (of the Prajfia-vis'va, the Präjfia- Taijasa, the Prljfia-Prajfia and the Prajfia-Turya), with the mind as his face (channel of experience), experiencing supreme bliss, that is füll of bliss and is made of palpable sentience, alone, that has become one alone and functions in the State of sleep. This is the supreme overlörd of all, the omniscient one that penetrates into the interior of all; this is the prime- soutce of all, which is verily the örigin and end of all beings. [Here may arise a question : While in the 18

274 THE VAISNASAVOPANISADS

case of the Vis'va and the waking State, that are related to the world of gross forms and the like, and of the Taijasa and the dreaming State, that are related to the world of subtle reflections, there is the possibility of their fourfold division, how can such division be possible in the case of the Präjfia and the sleeping State, that repre- sent the cessation of all functions, sensory, motor and mental ? The answer is : Nay, even though there is such cessation during sleep, still as the experience of the Ätman, that is the all-witness, is of an eternal character and as, even in the case of the sleeping man, when he rises from sleep, there passes through his mind the perception, " I have so long been fast asleep. I know not, to the least extent, what happened all the while." Even so in the case of sleep, the functions of the body, the senses and the mind, which were active and animate during the waking and dreaming states, are at best dorment and in a State of suspended ani- mation, as in a seed, and not altogether non-existent Hence there is no real inconsistency in the position assumed. When a person, who is in the waking or dreaming State, is desirous of attaining sleep from either of the previous states, closes his eyes preparatory to sleep and ceases to perceive forms and other percep- tions, then is said to be the State of waking-in-sleep, (the Susupti-Jägrat), and the Atman identifying him- self with such a State individually, is the Präjffa-Vis'va, while the Atman identifying himself with it collectively is the Viräj-subdivision of the Blja (the Blja-Virat), and the Atman identifying himself with (hat State both

THE NR-SIMHA-TÄPINY-UPANISAD 275

individually and collectively is the Anujfiaikarasotr. In the same manner should the other subdivisions be inferred. When one in the waking-in-sleep State, (who is neither awake, nor dreaming, nor sleeping), with his external sense-perceptions abated, assuming a position midway between waking and dreaming, experiences the non-perception of forma through his mind alone, then is the State of dreaming-in-sleep, (the Svapa-Svapna) and the Ätman identifying himself with such a State is the Taijasa-subdivision of the Prajfia, (the prajna- Taijasa). When, remaining in that State, one experi- ences the absence of perceptions, owing to the cessation of functioning of his mind and remains stagnant with- out perceptions of any kind, then is attained the State of sleep-within-sleep, (the Sväpa-svapa), and the Ätman identifying himself with that State is the Präjna-sub- division of the Präjna, (the Präjna-Prajna). When remaining in that State alone, one should realize his Ätman of the form, " I am the innermost Miss," that bears testimony distinctly to the presence or absence of the experiences of waking, dreaming and sleeping within the sleeping State, then is the State known as the Turya-subdivision of sleep, (the Svapa-Turya), and the Ätman identifying himself with such a State is the Turya-subdivision of the prajna, (the Prajna-Turya). These subdivisions of the four-fold nature of the three states of waking, dreaming, and sleeping experienced by the four-subdivisions of the Vis'va, the Vira j and the Otrltman-s are experienced on occasions and at random, even by ignorant folk. In this respect, knowers are by

276 THE VAISNAVOPANISAD-S

far superior to ignorant folk. Knowers of the Brahman are of two classes, the great knowers and the greater knowers, (the greatest knower being the Brahman itself). The vitiation through defects, in their inter- relationship, such as deviation from the right course and the like, of these subdivisions, Jägrat and others, of the Jägrat and other states, which are subject to changes due to the Operation of the powers of non- sentient-action, knowledge and desire, which veil the Ätman of the form of infinite existence, sentience and bliss, and the immunity from being touched, by the Jägrat and other states created by itself, of the Turya, that remains as the residual substratum after the total rejection of the error of superimposing such states as belonging to it and that reveals the real nature of the presence or absence of such states, has been understood and finally settled from what has been revealed in the Veda-s and the precepts of Guru-s of yore. For the reason that the Turlya does not manifest itself, even though it is capable of manifesting itself as the highest state, non-differentiated from the manifestation of the innermost Ätman, unaffected by the veil of Mäyä, on account of his identifying himself in the attitude, " I am this," "mine is this," with the Jägrat and other subdivisions of the Jägrat and other states, for that very reason, these Jägrat and other subdivisions of the Jägrat and other states, turn out to be mere illusions arourtd the purer Akäs'a of the Brahman, very much like the city of the Gandharva-s (castle-in-the-air) pro- yided with various kinds of birds, reptiles, chariots,

THE NR-SIMHA-TAPINY-UPANISAD 277

elephants and horses, various races of men, and appro- priate places of residence for them in the form of quadrangles, palatial mansions, abodes, pleasure-gar- dens, temples, towers and the like, all made of gold and set with various kinds of precious stones, created out of the imagination of a person at the point of death, which does not really exist What is the substrätum of such imagination, (the Brahman), that alone is the real existence. One becomes a knower of the Brahman only by incessantly applying himself to the firm con- viction of the form, " I am that Brahman alone." (8,9)

THE SHEER ILLUSORY NATÜRE OF THE

THREE STATES

These three states, (waking, dreaming and sleep- ing), (with their sub-divisions, whether looked upon individually or collectively) are verily akin to sleep (in, that all of them merely serve the purpose of veiling the Ätman). The multitudes of changing states leading to the misconceptions relating to the Ätman and what is of the Ätman, all these are verily akin to (unsubstantial) dreams and are of the nature of mere Illusion, (transitory by nature, the time of their occur- rence alone being remembered). (Upon closer investiga- tion, these three states and their concomitants, and the delusion relating to their belonging to the Ätman and what is of the Ätman, all this is illusion alone). That which remains as the residuum after the negation

278 THE VAIȘNAVOPANISAD-S

of these three states and their concomitants, this Ätman is verily the absolute, indivisible one essence of supreme sentience. (10)

THE FOUR-FOLD NATURE OF THE TURIYA

Now (that the characteristics of the three states and their subdivisions, which are within the ränge of experience of both the enlightened and the un- enlightened have been dealt with), the Turiya, (whose real form transcends the ränge of experience of the un- enlightened), is of a four-fold nature, (inclusive of the Turya-turya), which is incapable of subdivisions in the individual, collective and partly individual and partly collective aspects. [The Turiya by itself is not of a four-fold nature, but is only really of a three-fold nature, excluding the Turya-Turya]. Even the triple nature of the Turya cannot be consistently maintained. The four-fold nature was ascribed to the three states of waking, dreaming and sleeping for the reason that in those three states the multitude of gross bodies, Indriyas (senses) and objects remain assuming a distinct, indeterminate and latent form respectively. How can the three-fold character be ascribed to the changeless Turya-state which is of a seed-less charac- ter ? Should it be said, that, by so ascribing a character to the Turya-Turya, the description in the S'ruti (Veda) of the Turya-state as of a four-fold character will be conformed to, it is not so, for the reason that the descrip- tion in the Sruti, of the Turya as of a four-fold character

THE NR-SIMHA-TAPINY-UPANISAD 279

is implicative of the differentiated (changeful) and the non-differentiated (changeless) varieties of the Turiya, both dealt with conjointly as one entity. Should it be argued that the Tunya also is non-difFerentiated, the reply is, it is not so, for the reason that it has a coun- terpart, and that, even in the case of what is non- difFerentiated, but has a counterpart, there is the possibi- lity of differentiation, arising from the relative differ- ence in relation to the waking and other states ; again for the reason that as between what is non-difFerentiated but has a counterpart and what is non-differentiated but is without a counterpart, there is little scope for their merging together, as the former is subject to changes and the latter is changeless ; also for the reason that in the case of the Säksi-Caitanya (all-wit nessing supreme sentience) manifesting passivity and unconcern of its own, accord, there is little scope for displaying the passivity and unconcern of a witness in the absence of any change of State to bear witness to ; and in the presence of a change of State, to bear testi- mony to, there arises scope for differentiation due to change of state; and lastly there is the importance to be attached to the non-changing character of the non- changing state inherent in the Turya-Turya, the all- witnessing sentience, which is very much like the truth within the truth, for all these reasons it is incumbent to describe the Turya-state as of a three-fold character, treating the differentiated and non-differentiated states of the Turya as apart from each other and dealing with the Turya and the Turya-Turya as separate

280 THE VAIftfAVOPANIŞAD-S

entities. Should the four-fold nature of the Turya alone have been implied, there is the possibility of the defect of mixing up the two, viz., the Turya and the Turya-Turya and the error incidental to describing the Turya-state as a seedless one (incapable of reproduc- tion) should also have to be cured, for the reason that it is seedful (capable of remaining dorment only to sprout up again). For the reason that in the case of the three subdivisions of the Turya-state, owing to their being similar in quality in their individual and collective aspects, they are based on a common sub- stratum, viz., the Säksi-Caitanya (passive all-witnessing . supreme sentience), and also for the reason that owing to similarity in quality. they are the sources of the seed of ignorance; that seeds and the like lie dorment therein but capable of springing up again and that, even in the case of the most exalted knower of the Brahman who has risen to the State of the Turya-blja, there is seen the possibility of reincarnating, and that when he has reached the ultimate stage of the Turya- Turya, which has no counterpart and is seedless, there is no possibility of his reincarnating, (he having reached the State of disembodied aloneness, through changeless trance), and that as shown above, reincar- nation is the source of the misery of worldly existence, recurring over and over again, and lastly for the reason that there is.little difference between those who have reached the stages commencing from Jagrat-Jägrat and ending with the Anujflaikarasa Avikalpa State, and those who have reached the stage commencing from

THE N$-SiatHA«TÄPINY-UPANİŞAD 281

the Turya-Jägarana and ending with the Avikalpa- Anujfiaikarasa-state, there is no inconsistency in assuming the position that the three subdivisions of the Turya-state certainly lend themselves to its three-fold differentiated character. Even as there are fifty-four differentiated perceptions commencing from the Jägrat- Jagrat and ending with the Avikalpa-Anujfiaikarasa, both in their individual and collective aspects, even so, it cannot be maintained that the Turya-Turya as well has perceptions in the individual and collective aspects, for the reason that. the Turya-Turya can be attained in the form of the changeless State without change and without a counterpart, only with the negation of the perceptions in the individual and collective aspects. In that case, should it be maintained that the Turya- turya has no scope for the changeless State without change, as in common with the fifty-four perceptions commencing from the Jägrat-jägrat, and ending with the Avikalpa-Anujfiaikarasa, it is based on the same sub- stratum, (the Brahman), such a position is untenable, for the reason that the changeless State without change, of the Turya-turya, is established only by the negation of the distinctly clear changes indicated by the fifty- four perceptions commencing from the Jagrat-jägrat, which all afise only out of the ignorance of the Turya- Turya. Should it be argued that the Turya-Turya, like the Jägrat-vis'va, -viraj, and-otr, is subject to change, it is not so, for the reason that in that case there arises the scope for a qualified changeless state, very much like the existence of a form of (unqualified) truth,

282 THE VAISNAVOPANISAD-S

qualified for all practical purposes, (which is a con- tradiction in terms). Of the Jagrat, Svapna, Susupti and Turlya states, the Vis'va, Taijasa, prajna, and Turlya (perceptions), the Viräj, Sūtra, Bija, and Turya (Atman-s), the Otr, Anujnätr, Anujnaikarasa, and Avi- kalpa, the Vis'va, Viräj, and Otr, and others identifying themselves individually and collectively, with the Jägrat, Svapna and Susupti-states, are after all subject, among themselves, to change of form, as their very denotation and functions show. In relation to them, the non-changing character of the Turya-s of the Jägrat Vis'va, and Virät divisions, owing to the identity betvveen their denotions and functions, that is to say, of the Jagrat, Svapna and Susupti-subdivisions of the Turya, the Vis'va, Taijasa and prajna subdivisions of the Turya, the Viraj, Sutra and Blj'a-subdivisions of the Turya, and the Otr, Avikalpa, and Anujnaikarasa- subdivisions of the Avikalpa, as well as of the Turya- jägrat, Turya-svapna, and Turya-susupti, the Turya- vis'va, Turya-taijasa, and Turya-präjna, the Turya-virät, Turya-sutra and Turya-bija, the Avikalpotr, Avikalpa- nujnatr and Avikalpanujnaikarasa, due to their being qualified by the changeful Jägrat, Vis'va, Viräj, Otf and the like, are changeless only in a qualified sense, very much like speaking of the (qualified) truth of the (un- qualified) truth. In relation to the relatively changeless character of the twenty-four Turya-s, this, the Turya- Turya is absolutely changeless, for the reason that the changing character of the Jägrat, Vis'va, Viräj, Otr and the like reach their culminating point in the Turya-Turya

THE NR-SIMHA-TAPINY-UPANISAD 283

and also for the reason that for the attainment of the Turya-Turya State, so- well expounded and finally settled in all the Systems of Vedänta, the denial of the changing states commencing from the Jagrat-Jagrat and ending with the Anujnaikarasa-vikalpa is laid down as the antecedent step. In this manner, from the point of view of a knower of the Brahman, even the fifty-four- fold perception, as the Jagrat-Jägrat and others, ultimately remains as the absolutely changeless State without change of the Turya-Turya alone. For the reason that the Turya-Turya remains absolutely of the form of the counterpartless, non-dual State, for that very reason, it becomes established as an accomplished fact, that there is not even the remote possibility of the denial of the delusion as to the existence or the non- existence of the perception of the difference between the individuai and collective aspect in the Turya-Turya state. From this discourse it will be patent that the Turya-Turya is without a counterpart and non-differen- ^iated. Hence the Turya is capable of being looked upon as of a three-fold nature. This three-fold nature of the Turya-state may thus be explained. While positing the existence of difference even in external objects, wherein his senses function, the knower of the Brahman perceives the differences in form and the like through his Indriyas, such as the eye. Perception of this kind is the Turya-Jägarapa. The Atman that identifies himself with such experience individually is the Turya-vis'va. The Ätman that identifies himself with such experience collectively is the Turya-Viraj

284 THE VAISNAVOPANISAD-S

and the Ätman that identifies himself both individually and collectively with such experience is the Avikalpotr. In the same manner the other subdivisions of the Turya should be inferred. When the knower of the Brahman, with all his senses reduced to a dorment State, experi- ences the identity of the innermost Ätman with the transcendent Brahman, through his mind solely intent on the direct perception of the Brahman, then is attain- ed the State of Turya-svapna. The Ätman identifying himself with such a State is the Turya-Taijasa. When this knower of the Brahman experiences the Brahman as the seer, the act of seeing and what is seen, in the attitude " I am the Brahman,' with his outer and inner senses completely dissolved and ab- sorbed in the changeless variety of ecstatic trance, and remains as if in a State of suspended animation, then is attairied what is known as the Turya-susupti and the Atman identifying himself with such a State is the Turya- Prajna. Thus it will be seen that the Turya-Turya is incapable of differentiation into the individual and collective aspects, that along with the Turya-Turya, the Turya is of a four-fold nature and apart from the Turya-Turya, the Turya is of a three-fold nature. For. the reason that each one of these (the Jagrat-Vis'va, -Viräj and -Otf and the like) ultimately culminates in the Turya State the Turya forms the basis for the refutation of the erroneous imputation of the Jagrat and other states to the Ätman and as such assumes a three-fold character, capable of differentiation in the individual and collective aspects in relation to its basic

THE NR-SIMHA-TAPINY-UPANISAD 285

character. [As for the Turya-Turya, that alone is the absolute existence without a counterpart, it having no substratum and not being capable of division. There is nought eise apart from it. Should there be such, in the view of people ignorant of the Atman, from the point of view of the absolute truth, it deserves to be ignored as non-existent. In the waking and other states, there is the settled belief in differentiation. In the Turya'state there is the settled belief in non-differen- tiation. In the Turya-Turya, there is the settled belief in the total absence of differentiation and non-differen- tiation.] The Otr, (which results from the identity be- tween the Turya-vis'va and the Turya-Viräj, and which follows in the wake of the world of dual perceptions) is the first division. The Anujnätr, (which results from the identity between the Turya-Taijasa and the Turya- Sötra and which realizes the identity between the innermost and the transcendent sentience) is the second division. The Anujaikarasa, (resulting from the identity between the Turya-Präjn and the Turya-Blja, which, devoid of the perception of the knower, know- ledge and the known, is the one essence of sentience) is the third division. The Avikalpa, which results from the Avikalpa-state, wherein the identity of the Turya in its individual and collective aspects is firmly established, the Turya-Turya, which is attained by the total denial of all change, which remains ultimately what change as the changeleess (Brahman) that is the fourth division in relation to the aforesaid (three). Made up of these divisions, the Otr, the Anujnötr,

286 THE VAISNAVOPANISAD-S

the Anujöaikarasa and the Avikalpa, the Turiya is f a four-fold nature. Herein, the Turya-Jägarana, the Turya-svapna and the Turya-susupti, even these three, (like the first three subdivisions of the Jägrat, Svapna and Susupti-states) are merely tan- tamount to sleep, for the reason that they form only the veil of the Turya-Turya. If these constitute sleep and are therefore non-existent, then the belief in the Turya-Jagrat-Vis'va-Virät and Otr and the like, being of the nature of mere reflections, they are not really exis- tent), as such reflections partake of the character of a dream, which is entirely illusory. The Ätman is verily the one essence of sentience. (11)

INSTRUCTION RELATING TO THE TURIYA-TURYA

Then, this instruction as given by the one hundred and eight Upanisad-s commencing from the Is'a, unto the most exalted knowers of the Brahman, who have attained the Turya-state, is that Turya-Turiya is not gross sentience, (as it does not belong to the province of the Otrotr, identical with the Vis'va-Vis'va and Viraj-Viräj, experiencing the Jagrat-Jagarana State), is not subtle sentience, (as it differs altogether from the Taijasa, Sutra and Anujnätr of the Svapna-subdivision of the Jägrat State); nor is it sentience partly composed of ignorance and partly of sentience, (as it lies outside the province of the ötranujnaikarasa, identical with the Visfva-prajna and Virät-Bija of the Jägrat-svapna State, which lies ovtside the ränge of perception), noy is it

THE NR-SIMHA-TAPINY-UPANISAD 287

pure sentience, (as it lies outside the ränge of the Otra Vikalpa, identical with the Vis'va, the Viraj and the Turya of the form of sentience manifesting the presence or absence of the Jagrat-Jagrat and other states), nor is it non-sentience, (as it is beyond the ränge of the Anujßatrotr, identical with the Taijasa-Vis'va, and the Sutra-Viräj devoid of outward perception, experiencing the Svapna-Jägarana State) nor is it palpable sentience, (as it does not belong to the province of the Anujna- tranujnaikarasa, identical with the Taijasa-Prajna and the Sutra-Bija of the form of palpable consciousness, functioning in the Svapna-Svapa State, wherein all ex- periences lie dorment) nor is it capable of being seen, (as it lies outside the ränge of the Anujnatranujnätr, identical with the Taijasa-Taijasa and the Sutra-Sutra' deluded with the vision created by the mind identifying itself with the Svapna-svapna State), nor is it capable of being expressed, (as it differs altogether from the Anujnatr-avikalpa identical with the Taijasa-Sütra- Turiya, which could be described as manifesting the presence or absence of the Svapna-Jägarana and other states, identifying themselves with the Svapna-Turya State); nor is it capable of being grasped, (as it differs altogether from the Anujfiaikarasotr identical with the 'Prajna-Vis'va and the Bija-Virät, capable of being grasped through the ignorance of the Ätman and ex- periencing the Svapna-Jägarana State), nor is it capable of definition, (as it differs from the Anujnaikarasänu- jnatr, identical with the Prajna-Taijasa and the Blja- Sutra capable pf being known only through ignorance

288 THE VAISNAVOPANISAD-S

of the Ätman and experiencing the Svapna-Svapna State), nor is it capable of being comprehended (as it lies outside the Anujnaikarasänujnaikarasa, identical with the prajna-prajna and the Bija-Bija, experiencing the Sväpa-Sväpa State, leaving only the recollection,;" I know nothing at all of that State), nor is it capable of being named (as it is not at all touched by the perception of the Anujnaikarasa-Avikalpa, identical with the Präjna-Blja-Turya, that could be named as the witness of the presence or absence of the Svapa-Jäga- raņa and the like states, experiencing the Sväpa-Turya State). It is also the essence of the established convic- tion in the one Ätman, devoid of the differentiated perceptions of the Avikalpotr, identical with the Turya- Vis'va-Viräj experiencing the Turya-Jägarana and other states, the Turya-Turya being the changeless State incapable of change ; it is likewise that wherein the phenomenal world is completely tranquillized, (as it would not tolerate even the slightest trace of the flavour of the Avikalpänujnatr, identical with the Turya-Taijasa-Sütra, which experiences the Turya- Svapna State ; it is likewise that which is completely tranquillized, (being different from the Avikalplnu- jfiaikarasa), which identifies itself with the Turya- Präjna-Bija, with all the states abated and all the attributes equipoised, and yet experiencing the Turya- svapa State), wherein the phenomenal world is some- where and somewhat not tranquillized ; it is like wise auspjcioüs, (as it is of the form of disembodied alone- ness characterteed by remaining as the Turya-Turya

THE NR-SIMHA-TAPINY-UPANISAD 289

alone without a counterpart, and attained through the negation of all inauspicious states commencing from the Jagrat-Jagrat and ending with the Avikalpänu- jfiaikarasa); and hence it is non-dual, (being of the form of the transcendent, non-dual State without a counter- part). Knowers of the Brahman consider this as the Turya, which remains as the prop, for the refutation of the imputation of the Jägrat-jägrat, and other states, which are apart from the Brahman, should they at all be considered to exist. When the necessity for re- maining as the prop ceases, with the denial of things apart from the Brahman, the self-same Turya-turya, standingas the propless and not remaining as the prop, is the Brahman alone. From this it follows, that the Atman alone exists, whether looked at from the point of view of the knower or the ignorant man, or from the point of view of the highest truth. There is no manner of scope for the non-existence of the Brahman. Knowers consider that Turya, as the Atman (to the exclusion of the Vis'va-vis'va and other subdivisions as such, they, being looked upon as apart from the Atman, nay as Anatman-s). That is known as Jiva, Is'a, and their concomitant, the phenomenal world, by ignorant folk but, known, by the knowers of Atman (Svajna) as the one absolute ParamStman, eclipsing the difference between the two Turya-s, the entity established by the identity of the two Turya-s, and known also as the Turya-turya without a counterpart, by Para- marthajnas (knowers of the highest truth of the Brahman), (12) 19

290 THE VAIȘNAVOPANIȘAD-S

KHADA II

THE TURYA-TURYA REAUZED BY UTTAMADHIKÄRI-

ONE ENDOWED WITH THE HIGHEST QUALIFICATION

[The Turya-turya alone should be resorted to as the last resort, by those endowed with the highest qualification, the Turya by those with intermediate qualifications, and the Vis'va, the Viraj, the Otr and others, by those that are but mere novices. Hence, the real nature of the Vis'va, the Viräj, the Otr and others should at first be under- stood by novices. Thereafter these become possessed of intermediate qualifications and desire to understand the real nature of the Turya. Through the study of the scriptures and the grace of the Guru, they succeed in attaining the knowledge of the Turya and become adepts endowed the highest qualifications. There- after, by attaining the knowledge of the Turya-turya, through the denial of the fifty-four perceptions, com- mencing from the Jägrat-jägrat, they become blessed by having achieved the highest end and aim of existence]. That which the adepts with the highest qualifications know as the Turya-turya, that which is verily this Atman, (that has reached the Turya State, from the point of view of the knowers of the ßrahman, that has become self-manifest), that adepts should know as devoid of dreaming and devoid of sleeping in the (four subdivisions of the) Jagrat-state, devoid df waking and devoid of sleeping in the (four subdivisions of the)

THE NR-SIMHA-TAPINY-UPANISAD 291

Svapna-state, as devoid of waking and devoid of dream- ing in the (four subdivisions of the) Susupti-state, as devoid of waking, devoid of dreaming and devoid of sleeping in the (three subdivisions of the) Turlya-state, One should know the Turya as not capable of change in relation to the states commencing from the Jagrat- Jägrat and ending with the Turya-svapa, which are mutually inter-changeable, for the reason, that the Turya runs right through all the states as manifesting the presence or absence of the Jagrat-Jagrat and all the other states, which is of the form of eternal bliss (for the reason that it culminates in the eternal bliss of the Turya-Turya), and is the one essence of real existence being of the form of the one essence of in- divisible sentience, (or which is the eternal and infinite, one essence of real existence). (1)

THE SPECIAL CHARACTERISTIC OF TURYA-TURYA WHICH DIFFERENTIATES IT FROM ALL ELSE LLES IN POINT OF COMPREHENSION BY KARANAS (SENSES -INNER AND OUTER)

This Turya-Turya which sits in judgment over the special sense for vision, which sits in judgment over the special sense for hearing (including the other Jnänendriyas or organs of perception), which sits in judgment over Vak (articulate speech, including the other karmendriyas or organs of action), which sits in judgment over Manas (the mind), which sits in judg- ment over Buddhi (including the Citta and Ahaökära),

292 THE VAISNAVOPANISAD-S

which sits in judgment over Praņa (and other vital airs), which sits in judgment over the darkness (of ignorance of the Atman), and which, in fact, sits in judgment over all (organs, seen and unseen, known and unknown), is for that very reason apart from all and differs from all (in that, whereas all the others are mutually inter-related Turya-Turya Stands apart from all and at the same time runs right through all, being sewn as it were into them). (2)

THE NON-CHANGEABILITY OF THE TÜRYA-TURYA, AS BEING THE ALL-WITNESS

This Turya-Turya which passively bears testi- mony to the (functioning) eye, which passively bears testimony to the (functioning) ear (including the other functioning organs of perception), which passively bears testimony to the (functioning) organ of Speech (including the other functioning organs of action), which passively bears testimony to the (functioning) mind, which passively bears testimony to the (func- tioning) intellect, (including the functioning thinking mind and individuality), which passively bears testi- mony to the (functioning) Präna (and other vital airs), which passively bears testimony to the (influence of the) darkness (of ignorance of the Atman) which in fact passively bears testimony to all (organs, seen and un- seen, known and unknown, while functioning), and for that very reason is incapable of undergoing change, is the great sentience which is the real form of oue's own

TUE NR-SIMHA-TAPINY-UPANISAD 293

Atman and is hence all the more endearing than all these, which is verily palpable (unsurpassed) bliss alone, which has been distinctly manifest in this manner, long before all these (which are apart from the Atman and have been denied as existent), as the eternal oneessence of bliss (or infinite existerice) alone, which is non- diflferentiated, which is dotageless (being devoid, of the six ailments), which is immortal (being devoid of the six forms of existence), which is devoid of the fear (of dual existence), and which is the Brahman alone, (devoid of the triple character). (3)

PROCEDÜRE FOR ESTABLISHING IDENTITY BETWEEN THE OMKARA AND THE ATMAN BY PERSONS WITH INTERMEDIATE QÜALIFICATIONS

One should establish the identity of this Atman (aforesaid) of the four quarters, so differentiated on account of the ignorance of its true nature, with the Omkara of the four Maträ-s, (to be described in the sequel), with the help of the S'ästra-s and Buddhi. (4)

NON-DIFFERENCE BETWEEN THE A-KARA AND THE FIRST QUARTER

The Vis'va, the Vais'vanara, (the first quarter of the Ätman) who has his seat in the waking State, (wherein gross perceptions, such as of forms and the like, are experienced through the organs of perception, such as the eye and the like), manifests himself in the four forms viz., gross, subtle, Bija (seed-like)" and

294 THE VAISNÄVOPANISAD-S

Sakşi (passively witnessing) and in the four subdivi- sions of this State, and is hence of a fourfold character, is the letter A-kära alone-the first letter of the Alphabet and of the Pranava. This letter A-kära (of the Pranava), which is verily of the four forms, (Udätta, svarita, Anudätta and Jfiäna, and known by the names of Pluta, Dirgha, Hrasva and Jnäna respectively) is identi- cal with the first quarter of the Ätman of four forms, the gross, subtle, Bija and Saksi forms of the A-kära (of the Pranava) respectively becoming identical with the corresponding forms of the first quarter (of the Atman), each to each, as follows : the gross form of the first quarter, the Jägrat-Jagrat, wherein there is clear perception of all objects through the senses and the mind, becomes identical with the gross form of the Akära, which is distinctly manifest as the Plutodätta ; the subtle form of the first quarter, the Jägaraga-svapna, wherein the outer senses are not manifest and the inner alone are active and have the füllest and freest play, becomes identical with the subtle form of the Akära the Dirgha-svaritä, which does not outwardly express its import; the Bija form of the first quarter, the Jägrat-susupti, wherein internal and external functions abate entirely, becomes identical with the Bija form of the Akära, the Hrasvänudätta, forming its seed; the passive form of the first quarter, the Jagarana-Turiya, which is the operative cause of the awareness of percepts, internal and external, brought about by the knowledge or ignorance of the Ätman and which jnanifests the presence or absence of such internal or

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external functioning, becomes identical with the Saksl form of the A-kära, which is only mental and bears testimony to the ignorance of the Ätman. Again from the point of view of what they attain, there is identity between the two, the first quarter of the Ätman being capable of attaining all experiences of the phenome- nal world and the A-kara, being capable of leading and attaining the State of all components of articulate speech, it being the very root-source of speech. Further from the point of view of their being the foremost, (each in its sphere), there is identity between the two, the first quarter of the Ätman being the first division out of which the other divisions, nay all things embraced by the Atman, derive their existence, while the A-kära, the first Mäträ of the Pranava, is the root-source of all sounds which go to make up speech of the form of the Veda-s, the S'ästra-s, the Itihäsa-s, the Puräna-s, the Mantra-s, and all departments of knowledge, codified and not codified. Lastly, this identity between the two is capable of being thoroughly established out of the correspondence between their respective four-fold features, viz., the gross, the subtle, the Bija and the Saksl (as fully set forth above). He who knows thus, verily attains all this and likewise become foremost of all. (5)

NON-DIFFERENCE BETWEEN THE U-kÄRA AND THE SECOND QUARTER

The Taijasa, the Hiranya-garbha, (the second quarter of the Ätman), having its seat in the dreaming

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State, (wherein subtle perceptions, such as are experienced in dreams, prevail), manifests itself in the four forms gross, subtle, Bija and Säksi, in the four subdivisions of this State. The Svapna-Jagaraiia, wherein there is the revelling of the body and the organs of perception and action in objects of pleasure in a way peculiar to dreams is the gross form ; the Svapna-svapna, the indulgence of the mind in idea- tions peculiar to dreams is the subtle form ; the Svapna- Suşupti, wherein the gross perceptions and the subtle ideations peculiar to dreams are in a dorment State, is the Bija form : and the Svapna-Turiya, wherein there is passive testimony to the cessation of even the im- pressions of such external and internal experiences peculiar to dreams, is the Säksi form of the second quarter. This is hence of a four-fold character and is the U-kära (the second. Mäträ of the Pranava). This U-kara which is verily of the four forms, (Pluto- dätta, Dlrgha-svarita, Hrasvanudätta and JNäna-rüpa) and is hence four-fold in character, is identical with the second quarter through the gross, subtle, Bija and Säkşi forms of the second Mätra of the Pranava whrch surpasses the other Maträ-s, even as the second quarter of the Atman, which excels all that it embraces, through both of them . occupying the second place in their respective spheres, (the one being the second quarter experiencing the second State, the other being the second Mätra of the Pranava), and also through their being composed of gross, subtle, Bija and Säksi constitu - ents. He who knows thus verily raises himself to the

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highest glory and after attaining uninterrupted conti- nuance of knowledge, gets equality of Status with the overlord of the Universe, the supreme being. (6)

NON-DIFFERENCE BETWEEN THE MA-KARA AND THE THIRD QUARTER

The Präjna, the Isvara, (the third quarter of the Ätman), having its seat in the sleeping State, wherein there is complete ignorance of perceptions of gross forms, such as the pot and the like, wherein there is cotaplete- non-occurrence of impressions left by such gross per- ceptions and the like, wherein there is apparent abate- ment, through the veil of ignorance, of the transfor- mations of the mind, as they are retained as subtle impressions with the cessation of functioning of the organs of perception and action as well as the mind, and wherein there is only the passive (dorment) sentience, (that could bear testimony to the presence or absence of the phenomena of the previous states), which assumes the gross, Subtle, Blja and Saksi forms which are four in number as aforesaid, (in the Susupta-Jagaratja, the Susupta-svapna, the Susupta-susupta and the Susupta- Turlya-states respectively) and is hence of a four-fold . character, is verily the Makära alone (the third Mäträ of the Pranava), This Ma-kara (even though incapable by itself of being sounded in four different ways as it is not a svara (vowel), yet, for the reason that when it is contiguous with and is sounded along with the A-kära which is of the character of all letters, it verily assumes

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all the four forms and is hence of a fourfold-character. Hence it is identical with the third quarter, through the gross, subtle, Blja and Säksl forms of the third Maträ of the Pranava, as it marks off the limit of the Pranava, even as the third quarter of the'Ätman marks off the extreme limit of the entire phenomenal world as the Säksi-Caitanya ; also for the reason that in the Ma-kära of the Pranava, the entire universe has its dis- solution even as in the Prajfiätman of the third quarter corresponding to the Ma-kära, the waking and the dreaming states with their concomitants meet with their dissolution and lastly for the reason that both of them are composed of the gross, the subtle, the Blja and the Saksl elements. He who knows thus marks the extreme limit of all this (phenomenal world) by reach- ing the highest State of existence and becomes the destroyer of all false existence. (7)

EXPOSITION OF THE FOURTH QUARTER

The Maträ-s, (A-kära, U-kära and Ma-kära, of the Prapava) and the A-mäträ-s (the Ardha-mäträ, of the Pranava devoid of any differentiating features), one should separate into theindividual Mäträ-s with the Pluta and other differentiating peculiarities, The perceptions and the percepts harmonize in their relations with the Ätman, in their relations with the presiding deity and in their relations with the world of created beings, in the three states of waking, dreaming and sleeping, as explained in dealing with the identity between

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three-quarters of the Ätman and the three letters of the Pranava. Therein, conceiving of the perceptions of the Ätman manifested and arrested in the waking State, with its four subdivisions, along with the organs mani- festing them and designated by the term, Vis'va, as having attained their identity with the Vais'vänara, having caused the Vais'vanara of the gross, subtle, Blja and Säksi forms to attain identity with the correspond- ing letter of the Pranava, through the Plutodätta, Dirgha-svarita, Hrasvänudätta and Manomatra-s, which are its four-fold, gross, subtle, Blja and Säksi forms, thus leading the Vais'vanara to the stage of identity with the import of the four-fold Omkpra, through the mind, one should then dissolve the gross in the subtle, the subtle in the Bija, the Bija in the Säksi and the Säksi finally in the A-kära of the Pranava. In the same manner, the Hiranya-garbha, the supreme lord of created beings, who has the dream- ing State with its four subdivisions as his seat and is of a fourfold character, should be dissolved in the Ukära of the four-fold character of the Pranava, the Ukara in the gross and subtle forms, the subtle in the Blja, and the Blja in the Säksi form of the Ukara. Similarly the Prajna, the lord of beings, having the sleeping State with its four subdivisions as his seat, should be dissolved in the Is'vara, the Is'vara of the four-fold character in the Makära of the Prapava, the Makara in the gross and subtle forms, the subtle in the Blja, and the Blja in the Säksi form of the Ma-kara. Then the knower of the Brahman should dissolve the

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Saksi form of A-kara, in the Saksi form of U-kara, the Sakşi form of U-kära in the Sakşi form of Ma-kära, the Säkşi form of Ma-kära in the Saksi form of the Pra- nava, the Saksi Turya of the form of the Ardha-mäträ. By dealing with each of the Mäträ-s in this manner, the Mätra-s also turn into A-matra-s (Ardha-mäträ-s with no differentiating features). Then, the Turya, (which harmonizes with the Matra of the Makara of the Pranava), manifests itself as the self-manifest Svara, being the supreme overlord over all everywhere and shines forth as the self-luminous (Ätman) of the four-fold character, through what are characterized as the. Otr, the Anujfiatr, the Anujfiaikarasa and the Avikalpa. This Atman is verily the Otr that pervades the entire phenomenal world of gross perceptions; even as the sun, even now, pervades this world of gross forms with his rays, even so, this Sun (this Otr, the substratum of the Turya-Jagarana), assuming the form of the diluvian conflagration, at the time of the dis- solution of the phenomenal world, pervades the entire region, from the depths of Pätäla (nether regions) to the heights of this Macrocosmic Egg of Avidya and consumes everything, entirely turning it to ashes. This Ätman is verily the Anujnatr, (the substratum of the Turya-svapna State), which is identical with the Turya- taijasa and the Turya-sütra, and conceives itself of the real form of füll sentience, in the attitude, " I am the innermost Atman, non-differentiated from the Brah- man," which imparts unto this multitude of pheno- menal worlds its own character, nay, which transmutes

THE NR-SIMHA-TAPINY-UPAN1SAD 301

'all this into own its self, (by making them all assume its own character, leaving not even an atom composing them to assume a character apart from its own). Even as the sun dispels the darkness oi the night, the moment that he rises up, eclipsing all but his own self, even so, does this Atman dispel the ignorance that veils him, by eclipsing all but his own self. This Atman is verily the Anujnaikarasa, (the substratum of the Turya-suşupti), which is identical with the Turya- präjfla and the Turya-blja, and which, after taking final leave of all perceptions commencing from the Jagrat- jagrat and ending with the Avikalpānujfiaikarasa, through denial, assumes the character of the one indivi- sible essence of sentience, preparatory to becoming the Turya-Turya, it being, by nature, of the form of pure sentience. Even as fire, after raging in all its fury and completely burning up the fuel and cow-dung cakes with which it is fed, and turning them to ashes, remains steadily abated, (no longer bursting into flame), even so, the Atman, in the plenitude of his sentience, after turning all non-sentient things into his own form, remains established in his own real form. (Of the three states, the Turya-jagarana, the Turya-svapna, and the Turya-susupti, the first two resemble fire with smoke and flame respectively, while the last remains steady and changeless, like live coals). (8)

EXPOSITION OF THE TURYA-TURYA

Standing above the Avikalpanujfiaikarasa of the fourth quarter, as the Avikalpavikalpa of the fourth

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quarter of the Brahman, resembling the changeless fire present in live coals is the Turya-turya, the changeless Ätman which on account of its being beyond the ränge of the mind and Speech, (as it is incapable of being accomplished by any means but the denial of all kinds of perceptions apart from its own), is of the form of pure sentience alone, of the four forms of the Otr,. the Anujnatr, the Anujnaikarasa and the Avikalpa- caitanya-s, corresponding to the Maträs, A-kära, U-kära and Ma-kara, and the Ardhamātra, of the Pranava and is verily the Omkära alone and nothing eise. Whatever there is in this world of the character of name and form, all this is verily this Atman alone, for the reason that it has to be sought after, only in the Turya-turya alone, (as, before the accomplishment of the Turya-turya, everything apart from it has to be denied), for the reason that it is of itself of the chara- cter of pure sentience, for the reason that it is of the character of the Otr, the gross part of the Turya, that it is of the character of the Anujnatr, the subtle form of the Turya, that it is of the character of the Anujnaika- rasa, the Blja part of the Turya, that it is of the. character of the Avikalpa, the fourth part of the Turya, and for the reason that it is of itself of the character of the Avikalpavikalpa, the Turya-turya. All this is verily of the Avikalpa-form, (tnat is ultimately and for ever changeless). Therein there is nothing at all of the character of diflferentiation. Therein there is nothing at all, either in reality, or as it is understood in every- day life, or by way of implication, in the nature of

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differentiation, in name, form, or action, into the Otr and other sub-divisions, nor is there change of any kind. (9)

INSTRUCTION CONCERNING THE TURYA-TURYA

Then, regarding the fourth quarter of the Brahman, the Avi}calpävikalpa, that is the Turya-turya, which cannot be demonstrated, as it is not affected by the Otr and other perceptions and cannot therefore be perceived, there is however this instruction in the Veda to the effect that it is incapable of being split up into Mätra-s, (A-mäträ-) that it is the fourth sub-division of the fourth quarter, which consists of the Turya-vis'va, the Turya-viraj, the Turyotr and the Turya-turya; which cannot be discoursed upon (as a sub-division or limb of the Brahman, but is itself the Brahman alone); which results from the abatement of the phenomena (of perceptions commencing from the Jägrat-jagrat and ending with the Avikalpanujnaikarasa), of the world at large, (itself remaining changeless for all time); and is (for that very reason) the highest auspicious State (of the form of disembodied aloneness) ; and that is Non- dual, (remaining as absolute existence without a counter-part, as the highest import of all the Veda-s, manifesting itself as the absolute, peerless existence). The Omkära, (that is the Pranava of an al] pervading character, indicative of the Brahman) is the Ätman alone (of the form of the Turya-turya, for the reason that the denotation culminates as the thing denoted).

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He who knows thus, attains his own Atman, through his own Atman, (with the conviction that he is the Ätman alone, and simultaneously with such conviction, becomes the Brahman alone). (10)

ATTAINMENT OF THE TURIYA-STATE BY THE MANDÄDHIKÄRIS (THOSE THAT ARE FEEBLE) THROUGH THE AID OF THE KING OF MANTRAS

Even he who is feebly qualified to attain the Turiya, will verily attain the Turiya-turiya, as a valiant votary (Vira) through the King of Mantra-s, the Anustubh in praise of the Lord Nrsimha. It is this Mantra, which is the King of all Mantra-s; it alone causes one's own Atman to manifest itself (as pure sentience) ; it is powerful enough to destroy all (ignor- ance and its concomitants); it does not brook the defeat of its votary, at the hands of his adversaries, the elements of ignorance of the Atman, itself being all- powerful, all-pervading, (with its four feet pervading in all directions, even like the four sub-divisions of the Turiya extending over all states), ever effulging upwards with its radiance, (like the self-manifest Turiya), devoid of passion, hatred and other concomitants of ignorance, (like the Ätman), eradicating all obstructions tending to restrain its influence, (like the Turrya over-powering the baneful influence of ignorance), ever devoid of the dual State, (like the Turiya, which is absolute and peef- less), and being of the form of unsurpassed bliss, (likethe

THE NS-SIMHA-TĀPINY-UPANISÄD 305

Turya of unalloyed bliss), being pure existence alone (like the Turya), wherein abide all with the firm con- viction, " I am one, in whom all ignorance, darkness, and delusion have entirely abated." Hence, the Vira (valiant votary) should be absorbed in the contempla- tion of this Atman (of bliss), the transcendent Brahman, (devoid of the three divisions), in this manner alone, and become Nrsimha alone." (11)

KHANDA III

MEDITATION ON THE FOÜR COMPONENTS OF THE

PRANAVA, THE KING OF MANTRA-S AND

THE LIKE, AS THE TÜRIYATMAN

What is verily the first Mäträ, (known as the A-kära) of the Pranava, (described in the Pürva-täpini), is the first quarter of the Pranava, and of the King of Mantra-s. The second Mäträ, (the U-kära) is the second quarter; the third Mäträ (the Ma-kära), is the third quarter; and the fourth (A-mäträ, the Ardha-mäträ), vvhich is of the form of the Otr, the Anujnatr, the Anujnä and the Avikalpa, is the fourth quarter of the Pranava and of the King of Mantra-s. Through that fourth quarter described above, going in quest of the fourth sub-division of the fourth quarter, viz., the Turya- turya, of the four-fold Xtman (of bliss) and contem- plating thereon, through the Turiya, (as identical with the fourth Mäträ of the Pranava, as well as the fourth quarter of the King of Mantras), in accord with the 20

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Guru's precept, the votary should throw into the back- ground all this phenomenal world, which Stands apart from the Atman, through complete negation and remain firmly established with the conviction, " I am the Turyatman alone," (1)

MEDITATION ON THE FIRST QUARTER

What is verily the first Mātra, (the A-kara) of the Pranava, is the terrestrial region, (the seven islands girt by the seven seas), the A-kara is also the Rg-veda (of the character of Rk-s). Brahman (the creator) is the presiding deity, and the eight Vasu-s are the deities exercising their beneficent influence over it. The twenty-four-syllabled Gayat-tri is its metre. The Garha- patya is its fire. This Matra forms the first quarter of the Prariava and the King of Mantra-s. This first quarter again forms the Atman of the four-fold chara- cter in all the four quarters, because of its gross, subtle, Bija and Säksi characteristics. (2)

MEDITATION ON THE SECOND QUARTER

The second Matra, is the Antariksa (mid-ethereal) region; that is the U-kara; that alone is the Yajur- veda composed of Yajur-hymns, glorifying the sacrifice. Visnu, the sustainer of the world, is its presiding deity. The eleven Rudra-s (of the form of the five organs of perception, the five organs of action and the mind) are the deities exercising their benefipent influence over it.

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The forty-four-syllabled Tristubh is its metre, The Daksiņa is its fire. This Matra forms the second quarter of the Pranava and the King of Formulas. This second quarter again forms the Atman of the four-fold character in all the four quarters, because of its gross, subtle, Bija and Saksi characteristics. (3)

MEDITATION ON THE THIRD QUARTER

The third Matra is the celestial region ; that is the Ma-kära; that alone is the Säma-Veda composed of Saman-s that are melodiously chanted. Rudra (the destroyer) is the presiding deity and the twelve Aditya-s (suns) identical with Rudra and of the character of the twelve solar months are the deities exercising their beneficial influence over it. The forty-eight-syllabled Jagati is the metre. The Ähavanlya, wherein oblations are ofifered, is its fire. This Matra forms the third quarter of the Pranava and the King of Formulas. This third quarter, again, forms the Ätman of the four-fold character in all the four quarters, because of its gross, subtle, Blja and Saksl characteristics. (4)

MEDITATION ON THE FOURTH QUARTER

What is reputed as the Ardha-Mäträ at the end of that Pranava completing its four-fold character, that is the Lunar world, that is the Omkära; that is the Atharva-veda composed of Atharvan-hymns, (speci- ally used in the six observances and seen by the seer,

308 THE VAINAVOPANIŞAD-S

Atharvängiras). The diluvian fire, which reduces the three worlds to ashes, is the presiding deity and the forty-nine Marut-s (winds) are the deities exercising their beneficial influence over it. The ten-syllabled Virät is the metre. The Ekarsi, (well known in the Atharvan-s), is the fire. This Mäträ, which is internally and externally manifest, is known in the S'ästra-s as the BhasvatI (radiant). That forms the fourth quarter of the Pranava and the King of Formulas. That fourth quarter, again, forms the Ätman of the four-fold character in all the four quarters, because of its gross, subtle, Blja and S'aksr characteristics. (5)

THE DISSOLUTION OF ALL IN THE TURYA-TURYA

Spliting the three Mäträ-s and the fourth A-mäträ likewise, into separate Mäträ-s, and meditating on them respectively as the Otr, the Anujnatr, the Anujnai- karasa and the Avikalpa and conceiving of them all as one, one should dissolve all of them in the Turya- Turlya, the non-differentiated Brahman. (6)

ATTAINMENT OF THE TURYA-TURYA AS THE FINAL RESORT

The all-knowing most-exalted knower of the Brahman, that has attained immortality (of the form of disembodied aloneness), that has offered all his per- ceptions as oblations to the fire of his Ätman, (in whom all perceptions and ideations stand abated), that in

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transparently pure, that has taken his firm stand on his own Ätman, and on that account is devoid of all obstacles, that could rouse him from his ecstatic trance, having, realized this (Turya-Turya, the highest State, as the Ätman alone), through control of his breath and the mind, (which is controlled by breath-control), and having with the strength of such realization, seen all these, (the quarters and Mäträ-s of the Prapava and the King of Formulas in praise of Nrsimha and their points of coincidence and divergence, and arrived at the conclusion that there is nothing remaining apart from the Turya-Turya), becomes void of the pheno- menal world, (through the denial of every thing apart from the Turya-Turya of his realization). (7)

THE FORM OF THE SA-KALA BRAHMAN (BRAHMAN

WITH KALA OR PARTS)

Then the least-qualified votary, who cannot be expected to command the facilities for the direct per- ception of the Turya-Turiya that persons with superior and intermediate qualifications command, should have recourse to the following method for being awakened to such perception. The Ätman of the four-fold character is Sa-kala being composed of the groups of parts of the four quarters of the King of formulas in praise of Nrsimha, impregnated with the Omkara, and composed of the Matra, A-kara, representing the Vis'va, the Viradatman enriched by experiencing the four subdivisions of the Jagrat (waking) State, in its first

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quarter ; of the Mäträ, U-kära, representing the Taijasa, the Hiranya-garbha, enriched by experiencing the four subdivisions of the Svapna (dreaming) State, in its second quarter; of the Mätrã, Ma-kära, representing the prajna, the Is'vara, enriched by experiencing the four- subdivisions of the Susupti (sleeping) State, in its third quarter; and of the A-mäträ, the Ardha-mätra repre- senting the Otr, the Anujnattr, the Anujnaikarasa and the Avikalpa of the Turlya (fourth) State in its fourth quarter. This Ätman is possessed of the character of the substratum of all phenomenal existence, is füll of the immortal (Turya-Turya), the Brahman, being very much akin to it; and is of the character of Brahman, Visnu, Rudra and the diluvian fire, being composed of the syllables of the Pranava and the King of For- mulas. (8)

MEDITATION ON THE SA-KALA BRAHMAN

Ignorant folk, not knowing that all this phenomenal existence is of a four-fold aspect, that the Turya-Turya Stands in reality unaffected by the experiences com- mencing from the Jägrat-Jagrat and ending with the Anujßaikarasavikalpa which are'false and that it is verily the Brahman alone remaining by itself apart from all are swirling as they do in worldly existence. For their regeneration, through intense application to jnäna-Yoga, for the attainment by them of the requisite purity of mind, the Turya-Turya alone is efcpounded hereunder. Then (after studying the Veda-s

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and attaining the grace of the Guru), the votary should steadily fix on the great seat in the interior of the Susumnä-path, fit to be the resting place of the Lord S'ri-Nrsimha, this Sa-kala Brahman possessed of the mulädhära as its support that is all-embracing and füll of immortality and hence of the four-fold character, this Nrsimha-Paramätman of the character. of self- luminous existence and bliss, along with his retinue of devotees, attached to him alone and to none other, [or along with the thirty-two Avarana-devatä-s forming his retinue of Anga-s, (parts, spoken of in the first Tapini), who is of the fourfold-seven forms of the earth, the A-kara the Rg-veda, Brahman, the Vasu-s, the Gayattrl-metre and the Garhapatya fire; of Mid-ether, the U-kära, the Yajur-veda, Vişnu, the (eleven) Rudra-s, the Tristubh-metre and the Dakşiņa fire ; of the celestial region, the Ma-kära the Sama-veda, Rudra, the (twelve) Aditya-s, the Jagati- metre and the Ähavaniya fire; of the Lunar region, the Omkära, the Atharva-veda, the diluvian fire, the Marut-s, the Virad-metre and the Ekarsi-fire, or who is of the fourfold character of the Otr, Anujñätr, the Anujnaikarasa and the Avikalpa respectively of the form of gross, subtle, Blja and Säksl sentience and also fix the Praiiava of the form of the fire of Nrsimpha, in the interior of the fire of the Moladhära that is of the form of a triangle]. Then should he worship the A-kara Brahman (the creator) of the seven-fold forms, (earth and others), and of the fourfold character, (the gross Vis'va and others of the waking State) in the

312 THE VAISNAVOPANISAD-S

navel; the U-kära Visnu (the all-sustainer) of the seven- fold forms (mid-ether and others), and of the fourfold character (the subtle Taijasa and others of the dream- ing State) in the heart; the Ma-kära Rudra, (the all destroyer) of the seven-fold forms, (the celestial region and others) and of the fourfold character, (the poten- tial Präjffa and others of the sleeping State) in the middle of the eye brows ; and the Ardha-mäträ, (con- sisting of the Näda, (nasal sound), the Bindu (dot) the Kala and the Kalätlta of the Omkara, of the seven- fold forms, (the lunar region and others), of the four- fold character, (the Otr, the Anujnätr, the Anujnaika- rasa and the Avikalpa of the Säksl State); the omnipotent IVvara of all phenomenal existence, of the four times seven-fold forms and of the four-fold char- acter, who is of the form of the Omkära, (made up of A-kära, U-kära and Ma-kära and the Ardha-mäträ of the character of the Bindu, the Näda, the Kala and the Kalätlta) in the Dvädas'änta of the Sahasrära, (twelve digit-lengths from the chin measuring up- wards); and last of all the Turiya-Turya, the Brah- man of the seven forms (the Turya of the four states and the Turyatita of three states) of the fourfold character (of Otr and others), of the four times seven-fold character (detailed above), of the four-fold character, of the form of the nectar of bliss, in the Sodas'änta, (sixteen digit-lengths) beyond the Sahasrära, (in the path of Aries and the like, after piercing through the six centres situated in the Susumnä-path). (9)

THE NRSIMHA-TÄPINY-UPANISAD 313

THE ATTAINMENT OF THE TÜRYA-TÜRYA THROUGH

MEDITATING ON THE SA-KALA BRAHMAN

. Then, having worshipped in this manner, these, (viz., Brahman, Visņu, Rudra and the Turiya-Brahman of the form of the import of the King of Formulas and the Brahma-Prariava, super-imposed on the A-kāra, U-kära, Ma-kära and the Ardha-mäträ), as being of the form of real existence, sentience, bliss and immortality, along with the Otr and others established in the gross, subtle and other Mäträs; having worshipped in four ways, first worshipping the three separately and then as made up of all the three collectively, and performed mental worship through the firm conviction that there is nothing apart from the Turya-Turya, the lord Nrsimha, the Paramatman, in the attitude " I am that Turya- Turya, the lord, Nrsimha, the Paramatman," and hav- ing worshipped separately Brahman, the creator, Visnu, the sustainer and Rudra, the destroyer, as if they stand apart from one another, in the navel, the heart and the middle of the eye-brows respectively, (but in reality forming the non-differentiated impersonal Trinity, the Brahman of the Sahasrära) and also the three together, in the impersonal character of the bliss of the Turya-Turya of the form of the lord, Nrsimha, one should thereafter worship all of them together, as the non-differentiated im personal Nrsirpha alone. Having worshipped them, both in the differentiated and non-differentiated states, four times, after offering them all in their gross, subtle,

314 ?HE VAiSNAVOPANISAD-S

Blja and Säksi states as oblations, one should firmly take his stand on his own Atman. Then, after with- drawing the subtile marks of the three different states, waking, dreaming and sleeping in their gross, subtle, Blja and SaksI forms, one should dissolve them along with the four-times four-fold character of the import of the King of Formulas and the Pranava, in the Mūla- dhära. After causing the radiance emanating from the Mulädhära to pervade the three bodies, (gross, subtle and causal), entirely through the three quarters, the Vis'va, the Viräj and the Otr, superimposed on the three Mäträ-s of the Pranava, the radiance of the Turiya-Atman, (which is their non-differentiated sub- Stratum pervading all the four quarters, as if to demon- strate that there is nothing at all apart from itself) Stands as the radiance alone of the form of the sentience of the Atman, having derived the power of eclipsing the ignorance (of the Atman) and its concomitants, and attained identity with the three Guņa-s (of Brahman, Vişnu and Rudra, viz., mobility, rhythm and inertia), after dissolving the great Virat of a gross character (with his four subdivisions) in the great Hiraņya-garbha (of a subtle character with his four subdivisions), the great Hirartya-garbha in the great Is'vara, (the prime cause of creation, sustenance and destruction, with his four subdivisions) and likewise the great Is'vara in the great Turiya of the form of the Otr, the Anujnatr, the Anujnaikarasa and the Avikalpa; therafter this radi- ance of the Atman Stands as the Brahman alone, as the Turiya-Turiya after grasping the perceptions of

THE tffc-SIMHA-TSPiNY-UfAtoSAD 315

the Otr, the Anujnätr, the AnujSaikarasa and the Avikalpa, along with the Maträ-s corresponding to them. (10)

KHANDA IV

THE APPLICATION OF THE MIND TO THE

TüRIYA-TURIYA AS THE ÄTMAN

Having made salutation unto the innermost Ätman, that becomes the transcendent Brahman with the rid- dance of the difference between the innermost and the transcendent, that is the Omkära, transcending the three subdivisions by Mätra-s, that manifests itself at the end of the Turiyomkära, as the Ardha-mäträ devoid of measurement and of the character of the Turya- turya), with the King of Mantra-s, the Anustubh in praise of Nrsimha and propitiated the Paramātman, Nrsimha, denoted by the nine terms commencing from "Ugram," and ending with " Mrtyu-mrtyum," with the words, " I make salutation unto thee," and seeking His grace, with the words, " O Lord, do thou vouchsafe thy grace unto me and lift me up, much in the same manner as thou didst Prahläda of yore," and there- after denying the existence of whatever is apart from the Paramatman, in the attitude that all is the Turya- Turya alone, that manifests itself at the end of the Omkära and that there is nothing apart from it, the votary should dissolve all that by meditation, of " Om " and remain meditating on " Aharp " (I) in the attitude,

316 THE VAISNAVOPANISAD-S

" I am that non-differentiated, peerless Paramatman Nrsimha alone." (1)

RULE RELATING TO THE DENIAL OF THE

APPREHENSION OF THE IMPORT OF WORDS AND

SOUNDS OF OMKÄRA

Then, after making salutation unto the self-same Atman, that is the transcendent Brahman, the Omkāra that manifests itself as the Turya-Turya, at the end of the Turiyoinkara, the Lord Nrsimha of the character of the eleven words of the King of Mantra-s, the Anus- tubh in praise of Nrsimha and denying even the appre- hension of the import of the multitude of words and sounds of the Omkara, the votary should firmly esta- blish himself in the Atman alone. (2)

RESTING ONE'S MINO FIRMLY ON THE NON-

DIFFERENTIATED BRAHMAN ALONE

Then, after meditating upon the self-same Ätman, that is the transcendent Brahman, the Omkāra, that manifests itself at the end of the Turiyoinkara, with the Pra^iava and making salutation with the King of Mantra*s, the Anustubh in praise of Nrsimha, there- after conceiving of the innermost Ätman of existence, sentience, and bliss, the Paramatman, non-differen- tiated from the Brahman, that is denoted by the nine words commencing from " Ugrarp," and ending with " Mrtyu-'mrtyum," indicative of the import of the

THE NR-SIMHA-TAPINY-UPANISAD 517

King of Mantra-s, the Anustubh in praise of Nrsimha, of eleven words, which are füll of the character of Sat (existence), Cit (sentience) and Anandam (bliss), thereafter bringing the innermost Atman, indicated by the word Aharp (I) of the King of Mantra-s, which is indicative of the import of the term, tvam, (thou) of the Mahä-väkya, the votary should establish the identity of this Atman with the Brahman (indicated by Nrsimha denoted by the nine words) of the Anustubh, through his mind functioning with the broadest indivisible conception, " I am the Brahman, the Paramatman Nrsimha," " The Brahman, the Paramatman Nrsimha am I, " thus leading the Brahman which had assumed various aspects through ignorance to its one, real, non- differentiated, infinite State of existence. This esta- blishment of the non-differentiated character of the Brahman should be verily accomplished through the Anuştubh alone. (3)

THE KING OF MANTRA-S, THE MEANS OF

BRINGING ABOUT THE IDENTITY BETWEEN THE

BRAHMAN AND THE ATMAN

This U-kära alone is the " Nr," (the import of the nine words commencing from " Ugrarp," and ending with " Mrtyu-mrtyurp," indicated by the initial U-kära is identical, as the object of worship, with what is denoted by the entire Mantra, the word, " Nrsimham," indicated by its initial syllable " Nr.'O This " Nr" alone is verily the all-erobracing Atman, always

318 THE VAISNAVOPANISAD-S

everywhere. This Siipha (Lion) is the Paramatman, the supreme overlord, (that is strong and powerful enough to burst open the skull of ignorance of the form of the mightiest elephant in ichor). This Paramātman, re- maining as the all-penetrating Ätman everywhere, at all times and under all circumstances, consumes all things apart from his own Ätman. Nrsimha, the Para- matman alone is one, without a peer, wherein all things meet with their dissolution. This Nrsirmha, identical with the Omkara, is the Turlya manifesting itself at the end of the Turlyomkära as the Turya-Turya, (the Brahman). This Turya-Turya alone is the Ugra, (the scorching one), that consumes all experiences of the phenomenal world, commencing from the fagrat-jägrat, and ending with the Anujnaikarasavikalpa. This alone is Vira, the valiant one, (that brings about the destruc- tion of all phenomenal existence resulting from ignor- ance). This alone is Mahän the mightiest of the mightiest. This alone is of the form of the great Visnu (being unrestricted in super-abundance). This alone is Jvalan, the radiant one. This alone is Sarvato- mukha, having face turned in all directions, (as Virät- purusa). This alone is Nrsimha, the man-lion, (the innermost Ätman non-differentiated from the Brah- man)* This alone is Bhisana which bears the most terrific aspect (towards those not faithfully devoted towards the Ätman). This alone is Bhadra of the most auspicious form (of disembodied aloneness). This alone is Mrtyu-mrtyu the death unto death, (dealing deäth unto the mortal ignorance of the Ätman). Unto

THE NR-SIMHA-TAPINY-UPANISAD 319

this alone I make salutation (as the innermost Ätman non-differentiated from the Paramatman). This alone is "Ahaip" (I) being the innermost sentience that forms the basis of the settled faith in the con- ception of "I, " the real Ätman. In this manner should the knower of the Brahman, firmly convinced in the identity of the innermost Atman with the tran- scendent Brahman, steadily apply himself to the Anustubh in praise of Nrsimha as identical with the Brahman alone. (4)

ILLUSTRATIVE FORMULAS WITH IDENTICAL IMPORT

In this connection there occur two verses : Having got a firm hold on the Lion, (so well demonstrated by the King of Formulas, the Anustubh in praise of the Lord, Nrsimha,) the Turya-Turiya, the peerless Brahman, (that is the Atman alone, in the attitude, " I am that peerless," Turya-Turiya, the Brahman that is the Ätman alone), gathering together the various ex- periences possessed of the attributes, Satva, Rajas and Tamas, generated by one's own inner senses (viz., the organs of perception and actions, as well as the mind of volitions, thought, intelligence and individuality) and bringing them to bear on the hörn (limbs) of the Pranava and the King of Formulas, the Anustubh in praise of Nrsimha; and then abandoning through denial all perceptions apart from the Pranava and the King of Formulas, indicative of the Brahman, in the attitude, " Apart from the Brahman, there is rrought

320 THE VAIŞNAVOPANISAD-S

eise, nought eise," then bringing under control, through proper discipline, that wandering and wayward damsel, the mind, with her thousands of crooked transforma- tions, tending to go astray at every moment, appearing as pulsating with vital energy and yet not really existent; and then suppressing her through complete desertion (negation), thereafter by completely consum- ing her, (through total annihilation of all these), with the aid of the Hon (of the form the Brahman accomplish- ed through such annihilation), such a votary alone is the valiant one, who remains as the peerless Atman, as the absolute Brahman without a counterpart. Having touched the experiences possessed of the attributes, Satva, Rajas and Tamas, born of the functions of the senses and the mind, pierced by the horns (limbs) of the Pranava, with the four quarters of the Pranava and the King of Formulas in praise of Nrsimha, and thus having brought them under their purifying influence, and completely suppressed them all thereafter, in the attitude " There is nothing eise apart from the limbs and the quarters of the Pranava and the King of Formu- las, which constitute the Brahman," and thence given up even the belief in the limbs and the quarters of the Pranava and the formula which aided in such suppres- sion of things apart from the Brahman, the votary should eclipse even this functioning of the mind in the Brahman and become the Brahman alone. After. making salutations unto this Nrsimha of the form of Brahman over and over again, and actually realized the same, the votary himself becomes Nrsimha,

THE NS-SIMHA-TÄPINY-UPANISAD 321

(the Brahman) alone, simultaneously with such realization. (6)

KHANDA V

IDENTITY BETWEEN THE A-KARA AND THE ANUȘTUBH-FORMULA

Then (after demonstrating the identical character of the Pranava and the king of formulas), this (the first letter of the nine words of the formula, in praise of Nrsimha, indicative of such formula), the A-kara alone of the Pranava (which unsurpassingly pervades the entire denotation of the words of the formula, as it does, in other words, of the Pranava), entirely pervades the real form of the lord, Nrsimha, the Paramatman. This A-kära remains in the Atman alone, in the radiant Lord Nrsirpha, the Brahman, for the reason that this Nrsimha alone is verily the most pervasive, and not any other apart from him; this (Nrsimha) alone is the passive all-witness, (bearing testimony to all experiences of the phenomenal world, always remain- ing devoid of the conceptions, " this am I, " " this is mine ")· This (Nrsimha) of the character of A-kara, is the supreme overlord (directing the phenomenal world created by himself, and in that capacity is) inherent in all creatures. All this (phenomenal existence) is verily nought. This (Nrsirpha) is verily the most pervading. Whatever of all this (phenomenal existence) is believed to exist, that is really this Ätman (the lord, Nrsimha). 21

322 THE VAIȘNAVOPANISAD-S

(Hence all is the Ätman). Whatever is believed to exist in various forms as apart frorn the Ätman is merely illusion (caused by the ignorance of the Ätman); with the vanishing of such ignorance and the dawning of the knowledge of the Ätman, the Turya-Turya that throws into the back-ground the conception of overlord- ship of the Ätman, that alone remains. This alone, (the A-kära of the character of Nrsimha that is the most pervading is the Ugra, (the scorching one) ; this is verily the most pervading. This alone is the Vira, (the valiant one) ; this is verily the most pervading. This alone is the Mahat, (the mightiest of the might- iest); this is verily the most pervading. This alone is the Visnu, (the form of unrestricted super-abundance) ; this is verily the most pervading. This alone is the Jvalat, (the radiant one) ; this is verily the most pervading. This alone is the Sarvatomukha, (the Virät-purusa with his face turned in all directions) ; this is verily the most pervading. This alone is the Nrsimha, (the man-lion, the innermost Ätman non-difFerentiated from the Brahman) ; this is verily the most pervading. This alone is the Bhisana, with the most terrific aspect towards unbelievers) ; this is verily the most pervading. This alone is the Bhadra, (the most auspicious form of disembodied aloneness) ; this is verily the most pervading. This alone is the Mrtyu-mrtyu, (the death unto death, dealing death unto the mortal ignorance of the Ätman) ; this is verily the most pervading. Unto this alone I make salutation as the innermost Atman non-differentiated from the

THE NR-SIMHA-TÄPINY-UPANISAD 323

Paramätman ; this is verily the most pervading. This alone am I, being the innermost sentience that forms the basis of the apprehension of the conception of " I, " the real Atman, this is verily the most pervading. He who knows thus becomes the radiant Lord Nrsimha, the Brahman, (whether he be god or man, wich the requisite qualification) ; the self-same knower becomes devoid of desires (leading to the delusion about the existence of things apart from the Ätman) ; he becomes devoid of the scope for the springing of desire, (with all his inner-senses well-regulated, even though he had previous knowledge and direct experience of sensual pleasures, unlike a fresh-born babe) ; he becomes one who has attained his heart's desire, (entirely absorbed in the direct investigation of the Ätman, in the belief that there is nothing worthy of being coveted after, other than the attainment of the Brahman) ; he be- comes ever given to the desire for the attainment of the Stman, (hungering and thirsting after it, for the reason that remaining as the Atman alone is the higest desire covetable by an upright man). The Pranas (the vitali- ties) of such a one do not leave his body, but only find their repose therein (in the Brahman alone). Remaining as the Brahman alone, he becomes the Brahman. (1)

IDENTITY BETWEEN U-KARA AND THE ANUȘTUBH-FORMULA

Then, this (Anustubh-formula) alone is the U-kära (of the Pranava), which performs the highest function

324 THE VAISNAVOPANISAD-S

in the real form of the Lord Nrsimha, the Paramätman. This U-kära remains in the Ätman alone, in the radiant Lord, Nrsimha, the Brahman, (for the reason that both of them, the U-kära and Nrsimha, the Paramätman are alike the highest, each in its own sphere). For that reason, this (Nrsimha of the form of U-kära) is verily the real form of the infinite existence, (the Brahman) unaffected by the three durations, and there is no other apart from him. Should any such be deemed to exist, that is verily unreal, like the rope-serpent unknowable and incapable of manifesting itself, it being of the character of non-sentience. This (Nrsimha of the character of U-kära) is verily self-manifest, is unattach- ed to the inner senses, does not countenance anything eise, it being the Atman alone and hence unattainable through any other means. This is the peerless Atman alone, and is verily the highest. This (Nrsimha of the form of U-kära) alone is the Ugra, (the scorching one); this is verily the highest. This alone is the Vira, (the valiant one) ; this is verily the highest. This alone is the Mahat, (the mightiest of the mightiest); this is verily the highest. This alone is the Visnu, (the form of unrestricted super-abundance) ; this is verily the highest. This alone is the Jvalat, (the radiant one); this is verily the highest. This alone is the Sarvato- mukha, (the Virät-purusa with his face turned in all directions); this is verily the highest. This alone is the Nrsimha, (the man-lion, the innermost Ätman non- differentiated from the Brahman); this is verily the highest. This alone is the Bhisana, (with the roost.

THE NR-SIMHA-TAPINY-UPANISAD 525

terrific aspect towards non-believers or the Ätman); this is verily the highest This alone is the Bhadra, (the most auspicious form of disembodied alone-ness); this is verily the highest. This alone is the Mrtyu- Mrtyu, (the death unto death, dealing death unto the mortal ignorance of the Ätman) ; this is verily the highest. Unto this alone I make salutation, as the innermost Ätman non-differentiated from the Paramät- man ; this is verily the highest. This alone am I, it being the innermost sentience forming the basis of the apprehension of the conception of " I " the real Ätman; this is verily the highest. Hence he who knows thus, becomes the Ätman alone, becomes the radiant Lord Nrsirnha, the Brahman, whether he be god or man, with the requisite qualification ; the self-same knower becomes devoid of the desire leading to the delusion about the existence of things apart from the Atman ; he becomes devoid of the scope for the springing up of desires, with all his outer and inner senses well-regulat- ed, even though he has had previous knowledge and direct experience of sensual pleasures, unlike a fresh born babe ; he becomes one who has attained his heart's desire, entirely absorbed in the direct investigation of the Ätman, in the belief that there is nothing worthy of being coveted after, apart from the attainment of the Brahman ; he becomes ever given to the desire for the attainment of the Ätman, hungering and thirsting after it, for the reason that remaining as the Ätman alone is the highest desire covetabk by an upright man. The Pranas (Vitalities) of such a one do not leave his body,

326 THE VAISHÄVOPANIȘAD-S

but only find their repose in the Brahman alone. Remaining as the Brahman alone, he becomes the Brahman alone. . (2)

IDENTITY BETWEEN THE MA-KARA AND THE ANUȘTUBH-MANTRA

Then, this (Anustubh-mantra) alone is the Ma-kära (of the Pranava), which implies the height of glory of the real form of the Lord, Nrsimha, the Paramätman. This (Ma-kära remains in the Ätman alone, in the radiant Lord, Nsimha, in the Brahman, (for the reason that both of them alike imply the highest glory). Hence, this Nrsimha of the form of Ma-kära, (the inner- most Atman non-dififerentiated from the transcendent Brahman) is of a non-dififerentiated form, (it being indivisible and significant, owing to the absence of ignorance, which alone affords scope for differentiation) and is self-manifest, (it being of the form of sentience). This is the Brahman alone, it being of the most per- vading, transcending all, (like the A-kära and U-kära aforesaid by implication. This alone, even though it is the Brahman that excels all others, that is omni- scient, knowing as it does that apart from itself all is nought, is nevertheless invested with the Mahä-mäyä, (the great illusion veiling the Brahman and causing the delusion of the creation, sustenance and destruction of all phenomenal existence) and is of the character of the height of power and glory. This (Nrsimha of the form of Makära) alone is the Ugra, (the scorching one);

THE NR-SIMHA-TÄPINY-ÜPANISÄD 327

this is verily the highest glory. This alone is the Vira, (the valiant one); this is verily the highest glory. This alone is the Mahat, (the mightiest of the mightiest) ; this is verily the highest glory. This alone is Visnu, (the form of unrestricted super-abundance); this is verily the highest glory. This alone is the Jvalat, (the blazing one); this is verily the highest glory. This alone is the Sarvato-mukha, (the Virät-purusa, with his face turned in all directions); this is verily the highest glory. This alone is the Nrsimha, (the man-lion, the innermost Atman non-differentiated from the Brahman) ; this is verily the highest glory. This alone is the Bhisana, (displaying the most terrific aspect towards unbelievers); this is verily the highest glory. This alone is the Bhadra, (the most auspicious form of disembodied' aloneness) ; this is verily the highest glory. This alone is the Mrtyu-mrtyu, (the dealer of death unto the death of the form of the mortal ignorance of the Atman); this is verily the highest glory. Unto this alone I make salutation, as the innermost Atman non-differentiated from the Paramatman ; this is verily the highest glory. This alone am I, (it being the innermost sentience forming the basis of the apprehension of the conception of " I, " the real Atman); this is verily the highest glory. Hence, one who knows, through the A-kara and U-kära, this Atman, that is most pervading, that is the highest, that is the innermost sentience alone, that is the all- seeing, the all-witness, the all-eclipsing, the receptacle of all love, that is the absolute existence, sentience, and bliss, that is the one essence of all states and that is the

328 THE VAISNAVOPANISAD-S

transcendent Brahman alone, becomes the Ätman alone the radiant Nrsimha alone, the transcendent Brahman alone through the Ma-kära. He who knows thus, whe- ther he be god or man, with the requisite qualification, the self-same knower becomes devoid of the desire leading to the delusion about the existence of things other than the Ätman ; he becomes devoid of the scope for the springing up of desires, with all his outer and inner senses well-regulated, even though he has had previous knowledge and direct experience of sensual pleasures, unlike a fresh born babe; he becomes one who has attained his heart's desires, entirely absorbed in the investigation of the Ätman, in the belief that there is nothing worthy of being coveted after apart from the attainment of the Brahman ; he becomes ever given to the desire for the attainment of the Ätman, hungering and thirsting after it, for the reason that re- maining as the Ätman alone is the highest desire covetable by an upright man. The Prartas of such a one do not leave his body, but only find their repose in the Brahman alone. Remaining as the Brahman alone, he becomes the Brahman alone." Thus said Praja- pati, thus said Prajä-pati. (3)

KHADA VI

CONQUEST OF THE ASURA-S BY THE DEVAS WITH THE HELP OF THE ANUSTUBH-MANTRA

Once upon a time, the Devas (of the celestial regions, Agni, Indra and others) were desirous of

THE NR-SIMHA-TAPINY-UPANISAD 329

knowing the real nature of this Ätman (of the form of self-manifest sentience), from the mouth of their fore- most leader and Guru, Prajapati. When they were putting forth all their efforts in that direction, demonia- cal sin (of the form of the ignorance of the Ätman), invested them, (by forming a barricade round them in such a way as to deprive them of the power of knowing their own selves), created in them the desire to enjoy sensual pleasures, so inimical to the attainment of the knowledge of the Brahmin. Though touched by such demoniacal sin, they gave expression to their chagrin thus : " Alack, we shall boldly face the Situation and overcome this demoniacal sin," and thereby clearly found a way out. They came to know from the mouth of their foremost leader and Guru, Praja-pati, that they could accomplish their purpose only through the Anustubh-mantra in praise of the Lord Nrsimha, that this Atman alone, the Turiya-turiya, that manifests itself at the end of the Turiyoipkara, (the Brahman), is identical with the Lord Nrsimha, indicated by the word, " Ugrarp," (the scorching one), in the qualified aspect, that may be characterized as " A-nugrarp," (the cool sentience of the Brahman), in the non-dif- ferentiated aspect, (and similarly by the following pairs of opposite expressions, the first of each pair indicating the qualified aspect and the second the non- differentiated aspect respectively) ; " Viraip," (the valiant one), and " A-viram," (possessed of rhythm, due to the absence of passion and ignorance); " Mahantam," (the mightiest of the mightiest), and

330 THE VAISNAVOPANISAD-S

" A-mahäntam," (the subtlest of the subtlest); "Vis -. num," (of the form of unrestricted super-abundance), and " A-visnum," (beyond which there is nothing to encompass); " Jvalantam," (the radiant one) and " A-jvalantam," (which is not outshone by any other radiance); " Sarvato-mukham," (the Virät-purusa with his face turned in all directions) and " A-sarvato- mukham," (that could not be attained by any one turning his face in all directions, outward); "Nrsim- ham," (the Man-lion incarnation of Vinu) and " A-nrsimham," (the innermost Atman non-differenti- äted from the Brahman, that cannot be differentiated as man, the most highly evolved among the several Orders of creation, or as lion, the king of beasts, the most highly evolved among all animals) ; " Bhisanam," (that bears the most terrific aspect towards unbelievers of the Atman) and " A-bhisanam," (the Brahman of the height of quiescence and fearlessness); " Bhadram," (the most auspicious) and " A-bhadram," (that is the non-aspicious real existence, sentience and bliss); " Mrtyu-mrtyurn," (the dealer of death unto the death- dealing ignorance of the Atman) and " Smrtyu- mrtyutp," (the Brahman of the form of the immort- ality of disembodied aloneness, wherein there is the cessation of all unreal existence); " Namämi," (unto which I make obeisance) and " A-nämami," (wherein there is the cessation of differentiation between the maker and the receiver of the obeisance) ; " Ahaip," (the inner- most Ätman, the sentience that forms the basis of the apprehension of the "I"-conception) and " An-aham,"

THE NR-SIMHA-TAPINY-ÜPANISAD 331

(the Brahman, wherein there is the complete cessation of individuality). Thereupon, this (aforesaid) demonia- cal sin of the Devas became turned into the peerless, non-differentiated, palpable radiance of infinite exist- ence, pure sentience, and unsurpassed bliss. (1)

ATTAINMENT OF THE KNOWLEDGE OF THE ÄTMAN THROÜGH THE ANÜSTUBH-MANTRA IN THE CASE OF ONE WITH TAINT TOO IMMATÜRE TO WEAR AWAY

For the reasons set forth above (as applicable to the Devas), even one possessed of taint not yet mature to wear away, should know, through the Anustubh- mantra in praise of Nrsirpha alone, this Ätman, the Turlya-turlya that manifests itself at the end of the Turyorpkara, (the Brahman), for the purpose of ridding himself of the delusion regarding the existence of things apart from the Atman). By doing so, his demoniacal sin (of the form of the ignorance of the Atman) will be turned into the peerless, non-differentiated palpable radiance of infinite existence, real sentience and un- surpassed bliss. (2)

THE ATTAINMENT OF THE PEERLESS NON- DIFFERENTIATED STATE, THROUGH THE PRANAVA

Those Devas, becoming desirous of transcending the radiant stage of relative perceptions, apprehending fear alone as the result of the recurrence of the duality of differentiation between the knower, knowledge and

332 THE VAISNAVOPANISAD-S

the thing known, between the Ätman and things apart therefrom, sought riddance from such fear, by having recourse to this Ätman alone, manifesting itself as the Turiya-Turiya at the end of the Omkära (the Brahman), through the Anustubh-formula, and also through the Pranava of sixteen Matra-s, and remained firmly estab- lished in that transcendent Akas'a of the Turya-Turya, (very much like the Äkäs'a of the pot taking its place in the vast expanse of Äkäs'a, when the pot is broken) ; their radiance of such relative perceptions, manifested itself (as the non-differentiated and absolute Brahman alone), long before all this phenomenal existence came to be created, sustained and destroyed. Though so manifested in the form of the Brahman alone, it was practically unmanifest, (it being manifest in a way that could not be adequately described), and was hence peerless (without a counterpart), incomprehensible (even to be truly described as peerless), devoid of any index, (as it bore no characteristic mark), seif-manifest (remaining as itself alone having eclipsed the darkness of all false existence apart from itself and of the real form of palpable unsurpassed bliss. This alone became the Brahman devoid of all attributes. He, who knows thus, becomes the self-manifest transcendent Brahman alone. (3)

RENUNCIATION, THE MEANS TO ATTAIN THE BRAHMAN

Those Devas, the disciples and followers of their Guru and foremost leader, Prajä-pati, having been

THE NR-SIMHA-TAPINY-UPANISAD 333

imparted instruction and learnt from the mouth of their Guru, Prajä-pati, about the attainment of the know- ledge of the real nature of the Ätman, rid of the erroneous conception arising from looking upon the transient body typical of ignorance and its concomit- ants, as the Ätman and what pertains to it, finally remained as the Ätman alone, after reaching the stage of the direct perception of the Ätman. Some of them, who had not risen to the stage of direct perception, by way of employing the means to attain such perception, became absorbed in the gratification of their desires for procreating progeny, for their proper up-bringing, and the means to be employed therefor, in the gratification of their desire for acquiring wealth conducive to their well-being in this world and the world hereafter, and in the gratification of their desire for beautitude through observance of sacrifices and rituals prescribed in the Veda-s and the Dharma-s'ästra-s and the means to be employed therefor and ultimately finding that they could not accomplish their purpose by such means, desisted from taking further Steps with a revulsion of feeling against the three kinds of desires and the means employed by them for their gratification and renounced worldly existence, devoid of a permanent abode to rest in (like snakes) ; without any relations, possessions, property or following worth the name, but for a bare loin-cloth to wrap round themselves with; with their tufts of hair clean-shaven (like pupils of the Säma- Sakhä undergoing their course at the house of their preceptors); devoid of their sacrificial thread (like

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children); blind to the generic existence of things apart from the Brahman ; deaf in listening to the character- sketches of Asuras, artlessly simple (like S'ri-S'uka in the Company of celestial damsels); having no desire for sex-union in the face of temptations, like Arjuna in the Company of Urvas'l; dumb alike in flattering or denouncing others; loitering aimlessly like mad men, (like Närada, who was ever fond of circumambulating the world) ; tranquillized (like Vyäsa) ; possessed of self-control (like Näräyana) ; with their inner and outer senses thoroughly abated (like S'aunaka and others); forbearing (like Vasistha and others) ; with mental equipoise (like Lakşmaņa); delighting in their own Ätman; diverting themselves with their own Xtman and in the Company of friends ; whose Ätman has paired with (become identical with) the Paramät- man ; who enjoy the unsurpassed bliss of the Ätman ; who, having realized the Turya-Turya Pranava alone imparted unto them by Prajä-pati as the self-manifest transcendent Brahman, that is devoid of all attributes, have their final repose therein alone, and remain as that alone. For the reason that there can be no liberation without the knowledge attained through renunciation, and for those that have not renounced worldly existence, there can be no confirmed stay in the Turya-Turiya- state, which is indicated by the Pranava, nor the meditation thereon, nor the sanction to mutter the same, for that very reason, in the case of those Devas, (the disciples of Praja-pati), the vow of renunciation of the three kinds of desires shall continue to be

THE NS-SIMHA-TJPINY-UPANISAD 335

observed, tili it culminates in the attainment of the tran- scendent Brahman, the Turya-Turiya manifested at the end of the Turiyomkära. (In other words, no time- limit should be imposed on the meditation or the Japa of the Pranava, attended with the observance of the vow of renunciation of the Parama-hamsa-type, but this should be continued, tili one casts off his body. Should, for some unforeseen reason or other, the actual percep- tion of the Turya-Turlya become unattainable in this body, such attainment is surely to be had at least in another incarnation, for the reason that there is the authority of the Vedänta-S'ästra behind it). In this manner, the sage-practitioner of the Pranava-Japa sedulously cultivating it, after taking the vow of renun- ciation of the Parama-hamsa-type, when the culmina- tiori in the Turya-Turlya, the Omkara, is reached, actually perceives in his own Atman, through his 'Atman, that the unsurpassed State of the transcendent Brahman is the Atman alone. (4)

ILLUSTRATION WITH A HYMN OF IDENTICAL IMPORT

Here is this verse (of identical import): After connecting the hornless (limbless) Avikalpa-vikalpa, (the Turya-Turya) with the horns or subdivisions (commencing from the Vis'va-vis'va and ending with the Avikalpanujnaikarasa), one should connect the Lion (the four-footed Anustubh-formula in praise of. the Lord Nrsimha) with the horns, (the A-kära. U-kära, Ma-kara and the Ardha-mätra-limbs of the Pranava), as

336 THE VAISNAVOPANISAD-S

before, merely as a mental Operation. Binding the hörn (of the form of Ma-kara, the quarter of the highest glory of the Pranava), together with the two horns (of the form of Akära and Ukära, the most pervading and the highest quarters of the Pranava), through the mind, the three gods (of the form of the three Ätman-s, (the Vis'va, the Taijasa and the Prajna, the three presiding beings representing the three Gu,na-s, viz,, Brahman, Visnu and Rudra, the three presiding deities, the Viraj, the Hiranya-garbha and the Is'vara, the Upasakas attain perfect indifference to worldly aflfairs through identifying the four feet of the Nrsirphanustubh-mantra with the three matra-s " A," " U " and " M " and the Ardha-mätra of the Pranava) .- Thus. (5)

KHANDA VII

REQUEST OF THE DEVAS FOR THE ATTAINMENT OF THE REALISATION OF TURYA-TURYA

The gods spoke unto Praja-pati, (their leader and Guru) thus : " May the lord once again expound unto us (the real nature of the Turya-Turya)." (1)

EXPOSITION AS TO THE MANNER OF ESTABLISHING IDENTITY BETWEEN THE ÄTMAN AND THE TüRYA-TüRYA

Praja-pati complied with their request by saying, " I shall do so. Do ye listen," and continued thus:

THE NS-SIMHA-TÄPINY-UPAN1ŞAD 337

" By making this Atman of bliss go after the A-kära, (the first Mäträ of the Pranava) in accordance with the Guru's precept, one should realize the identical nature of A-kära with the Atman of bliss, for the reason that both of them have no origin, (the one being the Prime- cause of all existence, the other of all sounds), are immortal, (the one being infinite existence, the other lasting as long as infinite Näda lasts), have no dotage, (the one being non-ailing, the other not subject to decay), thus demonstrating that they are beyond the province of the gross body, which alone is subject to these states are eternal (as both of them last for ever, even through sleep and the maha-pralaya of the form of final dissolution of all phenotnenal existence) are free from fear (of the dual State of differentiation), (the one incapable of differentiation from things apart from itself, the other running through all sounds incapable of being split up therefrom) are free from sorrow of all kinds, (having no special favourites whose loss they will bemoan), are devoid of all delusion, (the one giving little scope for ignorance and doubt, which alone generate delusion, the other having the freest scope for self-expression), thus demonstrating that they are beyond the province of the subtle body, experience neither hunger, nor thirst, nor are subject to relative differentiation as the Ätman is com- posed of the Avyakrta, (the elementary substance out of which all things were created) and as the syllable A-kara represents the elementary sound out of which all sounds have been evolved), and lastly both of them 22

338 THE VAISNAVOPANISAD-S

stand apart unattached, (as the one assumes the cha- racter of the passive All-witness undergoing nö change in the face of various perceptions and the other Stands apart from other syllables, e.g., in the form of the Avagraha). Similarly by making this Ätman of bliss, goafter the U-kära (the second Matra of the Praņava), in accordance with the Guru's precept one should realizethe identical nature of the syllable, U-kära, with this Atman that is self-manifest, the transcendent Brahman, the lord Nrsimha, for the reason that both of them are excellent (the one being the highest State of existence, sentience and bliss and the other being placed above the syllable " A," which pervades all sounds, and implying excellence where-ever it is found) ; are the causes of the creation of all phenomenal exis- tence, (the one of things apart from the Brahman and the other of all sound-phenomena); (in that they enter in the most subtle manner into the frames created by themselves), cause them to function exceedingly well by pervading them entirely, regulate them in various ways after developing immense affection for them ; act in a way contributing to the excellence of all beings ; ward them off from taking to the wrong path ; eclipse all other perceptions completely (the one by outshining everything apart from itself and the other by making all other sounds indistinct in pronunciation apart from it); are subject to the delusion of assuming different states and forms that are not their own, (the one as the Viraj, the Hirajiya-garbha and other forms, in the Jägrat-jagrat and other states, ending with the

THE NR-SIMHA-TAPINY-UPANISAD 339

Anujnai-karasä-vikalpa, while remaining as the Turya- turya, the Brahman alone, the other though apparently " U," the second Mäträ of the Prartava, is really the A-mäträ, the void of the Brahman) and cross over the changeful State of ignorance, through self-realization, (the one being the changeless form of the changeless entity and the other through the resonance of the topmost part of the Pranava, the Turya-turya wherein it culminates). Then, after pursuing with the syllable, A-kära this Atman as well as the first half of the syllable, U-kāra aforesaid, (and likewise a half of the first two quarters of the Anustubh-mantra), and making (the transcen- dent Brahman) identical with the first two quarters of the Simha-mantra, then attracting with the last two quarters of the Anstubh-mantra the first two quarters of the same, one should establish their identity with each other. Then by a similar process, by making this self-radiant Ätman go after the half-syllable, Ma-kära, one should, in accordance with the Guru's pre- cept, establish the identity between the half-syllable, Ma-kära, and the non-differentiated innermost Turya- the Ätman embracing all, (the Lord Nrsimha the Brahman), for the reason that both of them are great and immeasurably radiant in point of attributes as well as substance, are adorable, liberated and thoroughly detached (like the celestial hermit, Maha-deva), are the supreme Controllers of all phenomenal existence, (the one in the capacity of the ultimate Controller and the other being the Turya-turya of the highest pitch of the Pranava) both constitute the supreme states of existence,

340 THE VA1§NAVOPANI£AD-S

sentience, and bliss, (in the one case, of the forms of infinite existence, pure sentience, and unsurpassed bliss, and in the other case as the highest states of the Näda, the Bindu, the Kala, and the Kalätlta of the Ardha-mätra-of the Pranava-brahman) and both are also possessed of the highest powers (of sentient action, knowledge and desire in the one case, and rise, growth and decadence to the vanishing point in the other). (2)

THE FRUIT OF ESTABLISHING SUCH IDENTITY

He who knows thus, that sage becomes the Sva-rät who is devoid of the gross body, devoid of the organs of perception and action, including the mind, devoid of vital airs, (devoid of the Linga-s'arira), devoid of the darkness of ignorance, that is the cause of phenomenal existence, and is of the character of the peerless exist- ence, sentience, and bliss. (3)

THE SVARÄT-CHARACTER OF ONE'S OWN ÄTMAN

In times long gone by, when Visnu, the Paramät- man, who incarnated as the man-lion Nrsimha) burst- ing out of a pillar to save the saintly Prahläda from the atrocities of his father, the Asura, Hirariya-Kas'ipu, was sitting in the Bhadrasana-posture after effecting the purpose of his incarnation, all the Devas, Struck with this extraordinary sight, put him the question): " Who art tbou ?f The lord replied unto them with the one

THE NR-SIMHA-TAPINY-UPANISAD 341

word: " I, " (the last word of the King öf Formulas, the Anustubh called after the Lord NrsiMha, after impaRT ing unto them that formula). [Nrsimha, the Paramtt- man, who should have known the names of all creatures including the Devas addressing him, and more so his own, in his capacity as the all-pervading, äll-embracing Ätman, the Svarät, significantly uses the first person singular, in the place of the second person, thereby indicating that apart from him denoted by the word " I, " nought eise exists and the word " I" really embraces the " I-n (the innermost Ätman) and the apprehension of the " I " conception in all created beings from Brahman (the foremost-creature) down to the tiniest blade of grass (of the lowest order of creation). In this manner alone, is all this, (whether with individuality fully developed or otherwise, whether sentient or otherwise, and denoted by the term " all "), .the Atman denoted by the term Aham (I). Hence ' all is the denotation of Ahaip. The first syllable of Ahaip is this A-kara of the Prapava, (also indicative of the Anustubh-formula ending with the word Aharp pronounced by the Lord, Nrsimha, and therefore Stands for the Svarat. All this is verily this Ätman, for the reason that this (Atman) penetrates all beings. All this is not devoid of the (Ätman), but is verily thou. Thus spoke the Paramätman, Nrsimha. (There is no non-atmic phenomenal existence existing beyond the Ätman). All this phenomenal existence, which is not of the character of the Ätman, is the Ätman alone. (There is no inconsistency in the position that the

342 THE VAISNAVOPANISAD-S

all-embracing Ätman is the innermost Ätman of all). Hence, with the syllable, A-kara of the character of all sound-phenomena one should pursue and establish the identity of Ankara with the Atman of the character of all phenomenal existence. (4)

THE INCONSISTENCY OF THE NOTION OF BRAHMAN SÜRPASSING THE ÄTMAN

All this, that is of the form of existence, sentience and bliss, (including the Atman, the syllable A-kära, the Aham, the Anustubh and the like) is the Brahman alone. All this phenomenal existence that is so replete with falsehood, non-sentience and misery, with the removal of the ignorance of the real nature of the Ätman oc- casioning it, verily becomes the infinite existence, the supreme sentience and the unsurpassed bliss of the Brahman alone. All this is existence. Whatever. exists, of whatever character it may be, whether in a generic or a specific form, whether true or false, whe- ther permanent or transient, whether regulär or anamo- lous, adds to the settled faith in existence and is there- fore existence alone. All this is sentience alone, for the reason that the belief or the disbelief in their separate existence is of the form of sentience alone, and what- ever bears the semblance of or actually manifests itself as existence, is sentience alone, (e.g.) the existence of a pot affects the sentience of all people alike and hence crystallizes into a settled belief in its existence). (5)

THE N ?- SIMHA-TXPINY-UPANISAD 343

THE DEMONSTRATION OF THE REALIZATION OF EXISTENCE, SENTIENCE AND BLISS

(Query) : What is this existence ? (Praja-pati's answer) : The realization, (through the inner and outer senses), of a thing as, " This is such and such, this is not such and such, (but is something eise)." [Realiza- tion of the character of the response of the innermost sentience to phenomenal experience, aided by the pre- cepts of the Guru, that this, (what is perceived as the phenomenon of worldly existence), is not really. this, but is of a form other than this, is existence]. (Query) : What is this realization, (this sentient response to phenomenal experience, either realized actually or through settled belief, aided by the teaching of the Guru) ? " This, but not this," rejoined Prajä-pati, not in articulate speech, but silently, through actual realiza- tion of the Atman, (he being visibly affected and shedding tears of the bliss of the Brahman). [In res- ponse tq the request of the Devas for an explanation as to the real nature of the realization of the Atman remaining as existence alone, Prajä-pati remained silent, horripilated and shedding tears, thereby showing by outward indication and inward feeling, that such realization, can by no means be such as what is ex- perienced by ordinary mortals, transient in nature and füll of difFerentiation.] In the same manner Praja-pati silently explained the real nature of sentience and bliss, through actual realization of the Stman remaining as sentience and bliss alone. In the same manner, he also

344 THE VAISNAVOPANISAD-S

explained silently, through actual realization, all other characteristics of the Ätman, that were asked and un- asked by the Devas, such as self-manifestation of the Ätman and others. He, Praja-pati further added: " Brahman is the name of the Brahman of the character of transcendent, unsurpassed bliss." The final syllable of that name, this Ma-kära, becomes that Brahman alone. Hence one should seek after the tran- scendent Brahman, through che syllable Ma-kära. (6, 7)

EXPOSITION OF THE REAL NATURE OF THE BRAHMAN

(Query of the Devas): " What is this (of the name of the Brahman, that transcends speech and the mind, that is realized as of various characters, culminating in in- finite existence, pure sentience and unsurpassed bliss) ? " Being questioned thus, Prajä-pati, addressing the Devas in an undertone said in this manner: [" O Ye multi- tudes of Devas devoid of intellect, I shall presently explain once again the whole matter. There is really no controversial point touching the nature of the Brah- man, that is absolute existence, sentience and bliss, other than and apart from the ignorance of the Ätman. Hence, silence was assumed by me previously in relation to the real character of this entity transcending ignor- ance. In relation to the ignorance of the Atman how- ever, it was explained by me that knowledge of its real nature could be attained through the syllable Ma-kära. Fully conscious of no inconsistency in assuming this

THE NR-SIMHA-TAPINY-UPAANISAD-S 345

Position, I explained the matter in the above manner, feeling no doubt at all. Hence also was this Brahman, that transcends speech and the mind, explained by me by remaining silent. How then can it be attained now through the syllable Ma-kara ? Should there be doubt as. to the inconsistency of these two positions, both the positions, it must be conceded, are inconsistent with each other from the point of view of the knowledge and the ignorance of the Atman. Hence, for the reason that in the State of ignorance of the Ätman, the attainment of the Brahman could be had only by having recourse to various means. As one of such means within the reach of the dull-witted), Prajapati gave out, " the syllable A-kāra alone," without harbouring any doubt. By seeking to establish the identity of this Atman of bliss, with the syllable A-kära, (the purifier of the " thou "-substance), in the manner prescribed by the Guru, one should seek to establish the identity of the innermost Ätman non-differentiated from the Brahman, with the syllable Ma-kara, (the purifier of the " that " substance), and with the syllable U-kära cementing the close union of the syllables A-kära and Ma-kara and thus removing all doubts, devoid of the gross body, devoid of the organs of perception and action (including the mind of volition, thought, intellect and individuality), devoid of vital airs and devoid of the darkness of igno- rance, which is the cause of delusion, remain as the absolute existence, sentience and bliss. He, who knows thus, becomes the Svaräj, (the Brahman) alone. All this (phenomenal existence superimposed on the

346 THE VAi$NAVOPAMSAD-$

Brahman) is verily the Brahman, for the reason that it eclipses all this, because of its creating, sustaining and ,scorching every thing apart from itself, its being pos- sessed of the highest valour, wherein phenomenal exis- tence seeks its repose, its existence as the mightiest of the mightiest, its all-pervasive character, its outshining every other thing with its self-radiance, its existence as the Virät-purusa possessed of a face turned towards all the ten directions, its existence of the character of the Man-lion, the lord Nrsimha, the Paramatman, with his terrific aspect towards all unbelievers of the Atman, its existence as the highest auspicious State of bliss, its death-dealing character towards the mortal State of ignorance, its being worthy of salutation as the supreme Lord bestowing his benedictions on all beings, its existence as the " Ahaip," (I) of the character of the Ätman of all beings, and, for the above reasons, worthy of being attained as the transcendent Brahman of the form of unsurpassed bliss, through the syllable Ma-kära, because of its creating, sustaining and scorching every- · thing apart fromjtself, its being possessed of the highest valour (magnanimity), wherein phenomenal existence seeks its repose, its existence as the mightiest of the mightiest, its all-pervasive character, its outshining every other thing with its self-radiance, its existence as the Virät-purusa possessed of a face turned towards all the ten directions, its being of the character of the Man- lion, the Lord Nrsimha, the Paramatman, its terrific aspect towards all unbelievers in the Ätman, its being the highest, auspicious State of bliss, its death-dealing

THE N$-SIMHA-TAPINY-UPANI$AD 347

character towards the mortal State of ignorance, its being worthy of salutation as the supreme lord bestow- ing his benedictions on all beings, and its being " Aham," (I), of the character of the Ätman of all beings. Hence after establishing the identity of the innermost Atman non-differentiated from the Para- brahman with the syllable " A-kära " (indicative of the Import of the term, " Thou " of the sacred text), one should establish the identity of the Para-brahman, the regulator and sustainer of the mind and other organs of perception and action, the detached and indifferent all- witness of the myriads of perceptions the mind and other organs of perception and action, with the syllable Ma-kära (indicative of the import of the term, " That" of the sacred text). (8-10)

PRECEPT REGARDING KNOWLEDGE OF THE IDENTITY OF THE BRAHMAN AND THE ATMAN

When the Ätman [indicative of the import of the term " Tvam" (Thou) of the sacred text, or of the term, " Tat" (That) of the sacred text], grows indifferent (individually and collectively) to all these (perceptions of the phenomenal world, during sleep or the great deluge), then, all these get merged in this Ätman, alone (like the serpent in the rope) ; when the Ätman is awakened (from sleep and the like states), then all these are kind- led once again out of this Ätman alone. Again it is the Ätman that completely eradicates all these, restrains all these from recurring, represses all these, burns up all these with the fire of the knowledge of its own real

348 THE VAISNAVOPANISAD-S

nature, and consumes all these, tili it alone is left as the residuum and then alone gives itself up to these knowers of the Ätman. Then the Ätman, (which has the Brah- man alone as its basis), transcending its former State, becomes the Brahman alone, by becoming intensely creative, sustaining and scorching in relation to pheno- menal existence, intensely valiant (magnanimous), wherein all phenomenal existence seeks repose, intensely the mightiest among the mightiest, intensely pervading the entire universe, intensely brilliant, outshining every other thing with its self-manifestation, intensely survey- ing all things with its face turned in all the ten direc- tions, intensely of the character of the man-lion, the Parama-purusa, Nrsimha, the Paramätman, with an intensely terrific aspect towards all unbelievers in the Brahman, with a form at once intensely auspicious and blissful, dealing instantaneous death unto the mortal ignorance of the Brahman, intensely venerable to all beings, and of the intense character of " Aham," (I), of the character of the transcendent Brahman, and becomes firmly established in its own glory, for all time, as the Brahman alone. Hence, (for the reason that this Ätman of the scorching and other forms is attainable by the liberated Jivan-mukta or the Videha-mukta alone), one should seek to establish the identity of this Ätman with the Brahman of the form of the latter half of the sylla- ble A-kära, and cementing such union with the syllable U-kSra for removing all doubt, devoid of the gross body, devoid of the organs of perception and action, (including the mind of volitions, thought, intellect and individuality),

THE NR-SIMHA-TAPINY-UPANISAD 349

devoid of the Pranas, and devoid of the darkness (of ignorance, which causes delusion) and remain as absolute existence, sentience and bliss. He, who knows thus, becomes the Svaraj, (the Brahman) alone. In this connection there occurs the following verse: After attracting the S'rngam (hörn or limb of the Pranava, the syllable A-kära " standing for the Ätman) and the S'rngärdham (half-horn, the half-limb of the Pranava, the half-syllable Ma-kära, standing for the Brahman) one should cement their union with this other S'rftga (hörn or limb of the Pranava, the syllable U-kära standing for the qualified form of the non-differentiated Paramatman, indicated by " Ugram " and other words, indicative of the Lord Nrsimha). Again, he should "bring about the union of this S'rngam (hörn or limb of the Pranava, the syllable U-kära, forming the connect- ing link between the syllables A-kära and Ma-kära) with that S'rögam (hörn or the limb of the Pranava, the syllable Ma-kära indicative of the Para-brahman), and again that Ma-kära) with this A-kära bringing about such union and thus establish the identity of the Ätman, the qualified Paramatman, Nrsimha and the non-differenti- ated Para-brahman. (11-15)

KHADA VIII

THE OTR CHARACTER OF THE FOURTH MATRA OF THE PRANAVA

Then (after dealing with the first three Mätra-s of the Pragava), this Atman, (the import of the term

350 THE VAISNAVOPANISAD-S

" Tvaip " of the sacred text), the lord, Nrsimha is inter- woven, in the relation of the warp and the woof, with the Turya, (the fourth Matra of the Pranava pervading all the four Mäträ-s constituting the Om-kara). In that Turya, (which is the resort of Nrsirpha), have all sorts of different perceptions been created (by super-imposi- tion). This Turya is the Ätman of all phenomenal existence. For the reason that all this phenomenal existence, (which is apart from the Ätman), is nought, for that very reason this Ätman is verily non-dual (with- out a second), that being one alone, wherein all pheno- menal existence has its dissolution, (because of the absence of differentiation between the Ätman and phenomenal existence, both being of the character of- generic existence). Should it be contended that there* appears to be difference, (the answer is), it is not so, for the reason that such difference is non-existent. For the difference is verily due to the change in the basis of knowledge and not in the underlying real existence, (which is changeless and infinite, while the difference is verily non-existent it being of the character of unreality). This (Turya) though it is apparently differentiated as the warp by the woof, is not really so, because it is based on the knowledge of the real existence. This (Turya) is the absolutely changeless, palpable, real existence, is the absolutely changeless, palpable, real sentience, eclipsing all non-sentience, which is generic with it, is the absolutely changeless, palpable, real bliss, which is indivisible in form and is the indivisible one essence of existence, sentience and bliss, that cannot be

THE NR-SIMHA-TAPINY-UPANISAD 351

adequately dealt with, either in words or by the mind, it being of a form not subject either to verbal or mental portraiture and is non-dual (without a counter-part), This is like the warp and the woof in a piece of cloth, this Turiyomkära, it being in no way inter-related with the woof as its cause, nor really existent as such. Questioned by the gods as to how this non-differentiated Turlya of the form of eternal existence, sentience and bliss, can be described as the Pranava of the character of the Ardha-matra which is only transient, Praja-pati answered with the monosyllable, "Om, " alone, (adding " What is expressed by human beings in words and visualized by the mind, as the Turiyomkara, is the indivisible one essence of existence, sentience and bliss in its non-differentiated aspect. There is hence no inconsistency in the position assumed). The Omkara constituted of syllables and sounds is certainly not of the Turya, which is formless, nameless, actionless, soundless, and is hence indescribable. Speech which is of the form of syllables and sounds, that alone consti- tutes the Omkara, the Turya-pranava. All this pheno- menal existence is speech alone. There is nothing in this phenomenal existence, bearing any form or display- ing any activity of a character, resembling absence of sound (i.e. silence), resembling only a name without significance. Speech is sound alone and sound rouses sentience alone. Hence, this Omkara which is of the form of sound, is of the form of sentience, and is hence füll of sentience. All this phenomenal existence is füll of sentience. Even as there could be no pot without

352 THE VAIȘŅAVOPANISAD-S

the clay which goes to make it, even so, there can be no phenomenal existence without the sentience that goes to make it. For this reason, the Parames'vara, the supreme lord, the Paramätman, Nrsimha alorte is the Turya and there is nought eise apart from that. Hence, the Turya-caitanya of the form of existence, sentience, and bliss, that is one alone. This Turya-caitanya is immortal, is devoid of the fear of differentiation, is the superabundant Brahman alone, that is verily devoid of the fear of dual existence, that is verily devoid of the fear of dual existence. He, who knows thus, is the Brahman alone. Thus is the secret (of the Upanisad)." (1, 2).

THE ANUJNATRTTVA-CHARACTER OF THE FOURTH MATRA OF THE PRAŅAVA

This Ätman that directs in the attitude, " That thou art," " I am the Brahman," " I am the innermost Ätman non-differentiated from the Brahman," is known as the Anujnatr, (the supreme Controlling authority). This (Ätman) verily directs the innermost Ätman of all this phenomenal existence. All this is not individually existent, each by itself, apart from the Ätman, (the supreme director), inherent in them all. This Turiya is not the Otr, nor the Anujnatr, (is neither re- lated to the innermost Ätman of all beings in the same way as the warp with the woof, nor does it direct the innermost Ätman of all beings), for the rea- son that it is incapable of attachment, and is incapable

THE NR-SIMHA-TAPINY-UPANISAD 353

of any change, for the reason that only changeful forms, such as sounds and syllables, the mind and the like, that seek to affect this Turiya, but with little success ; and also for the reason that the existence of anything apart from it is false. The supreme authority of the Turiya is verily this Omkära, as it is verily speech of the form of sounds and syllables, that verily directs the Ätman as " Om." The Om-kära of the form of speech alone directs all this. This Om-kära of the form of speech is füll of sentience, it being of the form of the Turiya-caitanya. It is sentience that fills all this pheno- menal existence, that is not of the character of the Ätman of infinite existence and brings all this under the authority of the Atman. For this reason, the Para- mes'vara, the supreme lord alone is the Turiya and there is nothing eise apart from him. Hence, the senti- ence of the Turiya is one alone, is immortal, is devoid of fear, of differentiation, is the supremely abundant Brahman alone, that is verily devoid of the fear of dual existence, that is verily devoid of the fear of dual exis- tence. He who knows thus, is the Brahman alone. Thus the secret (of the Upanisad). (3)

-THE ANUJNAIKARASA-CHARACTER OF THE FOURTH MATRĀ OF THE PRAŅAVA

This Ätman is verily the one essence of authority and is palpable supreme sentience alone, for the reason that before the beginning of all things (long before they came to be), at the present time and in the future aș well, it has been, is and will ever be perfectly manifest; 23

354 THE VAI^ISJAVOPANISAD-S

on that account it is palpable sentience alone. Neither the Otr, nor the Anujnatr is this Turlya. All this pheno- menal existence is verily related to the Turiya-Caitanya. This Turiya-Caitanya alone, which is the Om-kära, is always the one essence of authority alone, which directs verily all the universe with the monosyllable " Om." The Om-kära is speech alone. It is Speech alone that directs by means of sounds and syllables. This Om-kära is verily füll of sentience. The Turlya, the supreme director is sentience alone. Hence the Parames'vara (the supreme sentience), the supreme lord, the Para- mätman is one. alone, that becomes immortal and devoid of the fear of dual existence. This Brahman is verily devoid of the fear of dual existence, this Brah- man is verily devoid of the fear of dual existence. He, who knows thus, becomes the Brahman alone-Thus the secret (of the Upanisad.) (4)

THE AVIKALPA-CHARACTER OF THE FOÜRTH MÄTRÄ

OF THE PRANAVA

This Ätman is verily the changeless one, for the reason that it is peerless and non-differentiated. This Omkara is likewise the changeless one, for the very reason that it is peerless alone. This Om- kara is füll of the Turiya-Caitanya and is there- fore the Parames'vara, the supreme lord alone, that is one alone. Though essentially changeless in its character, it being the Brahman that is void of all attributes, there is nothing by way of differentiation in the Turya-Turtya, there is jiothing at all of the

THE NR-SIMHA-TAPINY-UPANISAD 355

character of difference, it being the Avikalpävikalpa, the changeless State of the changeless entity that has no counterpart, standing apart from the perceptions commencing from the Jägrat-Jägrat and ending with the Anujnaikarasavikalpa, and not having anything to do with such perceptions, either in reality, or in the populär sense, or even as reflecting them, (even as a lake does the Images of the trees standing on its edge). Should any one conceive of anything by way of even reflections of differentiation in the Turya-Turiya and assume its being broken into hundreds and thousands of fragments, that person, with his faculties demented, will attain death after death, passing through series of births and deaths, without attaining the final beatitude of the Turiya. That Turlya-Turya that is devoid of the dual perception, that is self-manifest, the absolute sentience, the unceasing heap of bliss, is the Turiyatman , alone, that is immortal, devoid of the fear of dual per- ception, the Brahman that is peerless and devoid of the fear of differentiation, the Brahman that is verily devoid of the fear of differentiation. He who knows thus, becomes the Brahman alone. Thus the secret (of the Upanisad). (5)

KHANDA IX

SEEKING AFTER THE REALISATION OF THE

NON-DUAL ÄTMAN

The Devas then asked Praja-pati tfius: " O Lord! pray impart unto us Instruction relating to this Om-kära,

356 THE VAISNAVOPANISAD-S

the Ätman, (that manifests itself as the Turya-Turya, at the end of the Pranava)." (1)

THE REAL FORM OF THE NON-DUAL ÄTMAN

Prajä-pati, their foremost leader and Guru, con- descended to do so with the words : " I shall do so presently." Thereupon Prajä-pati, who, remaining in clöse proximity with the Ätman, realized the real nature of things apart from the Ätman, as the Ätman alone, and who recited supplementary hymns in corroboration of the testimony of the hymn that averred that there is nothing whatever apart from the Ätman, replied unto them thus : " This Ätman, (the Turya-Turya) (that is reputed to be the Avikalpävikalpa), the lord, Nrsimha, (that destroys the demon of the delusion relating to the existence of things apart from the Ätman), is of the form of sentience alone. Looking into the real nature of all phenomenal existence as apart from the Ätman is based on misconception, while looking into the real nature of all phenomenal existence as the Ätman alone is subject to no misconception. The accomplish- ment of dual existence (by the Ätman) is nowhere, at no time, and under no circumstances possible, as there is little scope for the Ätman to identify itself with anything apart from it, as there is absolutely nothing apart from the Ätman. Thus is accomplished the Ätman alone as absolutely non-dual and without a counterpart, (through the negation of all things apart from it). (2)

THE NR-SIMHA-TAPINY-UPANISAD-S 357

THE MÄYA IN NO WAY DIFFERENT FROM

THE BRAHMAN

The apparent difference between the Ätman, the infinite, eternal and real (existence) and the finite, transitory and unreal phenomenal (existence), (this dual perception), is due to the influence of Mäyä (the form« less, illusory power, veiling the Ätman). This reputed Ätman is transcendent, while all this phenomenal exis- tence, which (apparently) Stands as Maya illusion, (apart from it), is (really) the Paramätman alone, (the prop and what it supports being identical). (This ap- parent dual perception (created by Maya) persists both in the waking and dreaming states. But in the pure sentience of the Präjflätman, there is no scope for such dual perception (created by Maya), as all perceptions abate in the sleeping State). Even so, in the pure sentience of the Prajnatman, all phenomenal existence (created by Maya) assumes the form of this potential ignorance (Mäyä), the seed of dual perception, which is devoid of form, with its potentiality in a latent condi- tion and resembling the tiny seed of the banyan tree. Really this Mäyä is non-existent The Ätman is the transcendent omnipotent Ätman alone, (bereft of every- thing eise, which is Mäyä alone, and which Mäyä is after all the Ätman alone). This Ätman, though it is self-manifest and as such capable of knowing everything apart from itself, everywhere, still äs its ränge of knowledge is transcendent, it does not actively and directly cognize, in the form of specific experiences,

358 THE VAIȘŅAVOPANIȘAD-S

other phenomena, elsewhere, beyond its own seif and plays the role of a mere passive witness, (even as it does, at the time of the great deluge and the like). (3)

THE REAL FORM OF MAYÄ

Māyä (illusion) is the experience of the form of the darkness (of ignorance that veils the Ätman). Its power is of two kinds, Ävarana which is of the nature of a veil obstructing the direct perception of the Ätman and Viksepa, of the nature of an illusion, apparently real but really false. As, during sleep, a veil is cast as it were round the Ätman, shutting off all experience, there is no possibility of any deceptive perception that may be characterized as Viksepa. This experience of a decep- tive character) is non-sentient and unreal, (as it does not emanate from pure sentience), is of the character of the great delusion of ignorance investing the Ätman, which, though apparently infinite (and lasting as long as the knowledge of the Ätman lasts), is really non-existent This form (of apparent but yet unreal existence) is indicated as belonging to this non-existent concomitant of Maya, (by knowers of tradition). (Should this exist in the Ätman, then great effort should be put forth by seekers of liberation for its total eradication ; and even after such effort, it. is a moot question, whether such total eradication could be achieved, for the reason that Mäya and its concomitant of ignorance are really non- existent. Although (Mäyä) Stands eternally removed, (as being incompatible with the Ätman), still it is held

THE NR-SIMHA-TAPINY-UPÄNISAD 359

by deluded fools that the Atman alone is the perceiver and that he demonstrates the real existence or non- existence of this phenomenal world as an established truth or a mere hypothesis, being possessed of the power and skill to create or destroy or otherwise deal with it, or not being possessed of such power and skill. (4)

THE CONCOMITANTS OF MAYA

The (Maya) is non-dififerentiated and one alone, very much like the power to generate innumerable banyan-trees inherent as a generic property in each single banyan seed ; just as the generic potentiality in- herent in the banyan-seed, though non-differentiated and one alone is capable of rnanifolding itself, by pro- ducing various banyan-trees with seeds not in any way dissimilar in character to itself, once the identity of the potentiality is fully established, even so is it the case with the inherent power of rnanifolding itself, firmly established in the ignorance of the Atman, (which is but a concomitant of Mäyä). In the same manner, this Mäya, after distinctly developing various fields not in any way dissimilar to itself, wherein its potentiality for rnanifolding itself is fully established, (in the form of the four distinct orders of creation, the egg-born, the seed-born, the womb-born and the sprout-born, the three bodies, gross, subtle and causal and the like), creates the Jiva and Is'a, in the form of reflections (of the basic vital principle and the all-controlling Ätman

360 THE VAISNAVOPANISAD-S

respectively), and becomes of its own accord the Maya {illusory power) and the Avidya (ignorance of the form of the veil of the Ätman). (5)

THE THREE-FOLD CHARACTER OF THE ÄTMAN

This (Maya), though non-differentiated in point of potency, is of various and variegated manifestations; is firmly established with the latent impressions and pro- clivities of various incarnations, in virtue of which it develops and sends out innumerable sprouts; though one by itself, is of various qualities, and is likewise of multiform qualities in its multifarious sprouts as well, pervading everywhere, at all times and under all cir- cumstances, in the form of Brahmän (the creator), Vişnu (the sustainer) and S'iva (the destroyer) and res- plendent with the sentience of the Svadhisthana, (the seat of the Ätman), like a mass of white-hot iron. [Even as it is not the white-hot mass of iron that has the pro- perty of burning, but it is the fire alone which has the appearance of the white-hot mass of iron, even so, it is not the Maya, that apparently mänifests itself as res- plendent, that is really self-manifest, but it is the Ätman alone (whose real form, the Maya veils) that is really self-manifest]. Hence arises (through Maya alone) the three-fold character of even the Ätman, (due to his being considered the basis of the trinity, Brahman, Visnu and S'iva) and his being looked upon as the prime- source of all things, at all times and all places and Wtider all circumstances. (6)

THE NR-SIMHA-TAPINY-UPANISAD 361

THE DIFFERENCE BETWEEN THE JIVA AND THE Is'A

The JIva, the steady sustainer of the vital airs, has regard for all gross phenomenal existence of the form of assemblage of the organs of perception and action including the organ of the mind, as well as their functions. The Is'vara, the Ätman presiding over these, is the supreme Controller of the phenomenal world of the animate and inanimate Orders of creation. The Hiranyagarbha, (who, like the Jiva, identifies himself with all perceptions and actions (but in their totality),- (in the attitude, " I am all this "), who regards him- self as the " I " of all gross perceptions, is of the three-fold forms, (Brahman, Visnu, and Rudra), and is like the Is'vara, at the same time, (being of the character of distinctly manifest sentience). (Hence, this Hiranyagarbha partakes of the character of both the Jlva and the Is'vara). This Hiranyagarbha, being all-pervasive, is verily the Is'vara, and like the Jlva identifies himself with the external actions and internal perceptions. Hence, all (the three causes, the Jlva, the Hiranya-garbha and the Is'vara) are productive of all (the effeets, external actions, external and internal perceptions, sentient and non-sentient). A11 the Jiva-s are of all characters, (sustaining as they do the various vital functions) in all the three states, (wa- king, dreaming and sleeping) and are yet of an inferior order, (possessed as they are of individuality, unlike the Hiranya-garbha and Is'vara), (7)

362 THE VAISNAVOPANIȘAD-S

THE ENTRY OF THE ATMAN INTO THE

CREATED WORLD

This Ätman (that is indicated by the reputed names, Jiva, Hiranya-garbha, Is'a, and the like), the Paramätman alone, (by being subjected to differentia- tions, such'as, A-vidya, Ananda and Turiya, in Vyasti, (individually) and Samasți (collectively) embracing the gross, subtle, potential and passive forms), having created (the gross elements, in their non-quintuplicated and quintuplicated states, related as cause and effect, the subtle sheaths of the form of the powers of action and perception, along with the external and internal organs), the Viräj, (comprising the totality of gross elements, the organs of perception and action and the body, that is of the form of the macrocosm of ignorance along with its veil, experiencing the per- ceptions, commencing from the Vis'va-vis'va and ending with the Anujnaikarasavikalpa) the presiding deities, (fire and others, having their seats in the vocal organ and others) and the five sheaths, (depending for their sustenance on food, the vital airs, the mind, sure knowledge and bliss, investing the Ätman, from the innermost to'the outermost-) made its entry into them, (even though it is of an all-pervasive character, sportively functions (as the creator, sustainer and destroyer, as though the Ätman) is capable of functioning, (he being really devoid of all functioning), even as a non-deluded man would behave like a deluded one sportively of his own accord. All this is due

THE NR-SIMHA-TAPINY-UPANISAD 363

to the influence of Mayä, and as, in accordance with the testimony of the Veda-s, through the Japa of the Turiyoipkära, Mayä and its concomitants, veiling the Atman, become mere phantoms that are not really existent and cannot out last the Atman, this Ätman (aforesaid) is peerless alone, is absolute infinite exist- ence alone, (as apart from it there is nought), is eternal, (with its continuity unbroken), perfectly transparent, real, emancipated from the bondage of ignorance, im- maculate (being altogether detached from things apart from him), glorious, (being devoid of the triple division), indivisibly blissful, unsurpassed, (there being nought eise transcending it) the innermost one essence (non- differentiated from and identical with the Paramatman) is attained on the testimony of the One Hundred and Eight Upanisad-s, commencing from the Is'avasya, only through the denial of the non-existence of the Ätman. There is no mistake about it. (8)

THE BRAHMAN IS EXISTENCE ALONE

All this phenomenal existence is verily absolute existence alone, (there being no other existence, so far as could be seen, apart from the absolute existence). For the reason that this phenomenal world was of the one character of existence, even before its creation, as existence cannot be created out of non-existence, for that reason it becomes verily established as of the form of the Brahman, as prior to creation there was nothing apart from the Brahman, Nor could this

364 THE VAIŞIStAVOPANIŞAD-S

phenomenal existence give up its (former character of) being the Brahman, for the reason that nothing (dual and contrary to its nature) can verily be experienced in the Brahman, except the Brahman alone. (All inferences are based on the impossibility of what is directly and immediately seen diverging in any way from its original and ultimate basis in its essential character). There can be no non-existence (of the type of the Ätman ignoring its own existence) in the Ätman, which is based on the testimony of self-realization; which is self-manifest, which is the passive all-witness (including itself) which is changeless and peerless. (" O ye, Gods, that have been ignorant of the existence of the Ätman), (whatever has either been actually experienced, or believed by you previously as existent in this stage of worldly existence), see in it even now (and for ever more) existence alone, (it being existent in its generic aspect) ; whatever eise (other than the real existence, that has been believed by you in the attitude, " Apart from this there is nought, there is nought, ") is non-existence alone. The real existence, (the Brahman), it will thus be seen, has not been the source of origin (of all existence in general), prior to the creation of the world or ever afterwards, as the so-called phenomenal existence has been proved to be really non-existent. Similarly the palpable blissand senti- ence firmly established of its own accord in the Ätman, (being of a non-differentiated and formless character), is verily the Brahman alone, for the reasoh that, should there be differentiation and change of form, such

THE N$-SIJIHA-TXPINY*UPANIȘAD 365

bliss and sentience cannot abide in the non-differentiated and changeless Brahman, without giving rise to discord and non-sentience so foreign to it. Hence, it becomes established that the real, infinite existence, which is of the form of non-differentiated changeless, palpable bliss and sentience, is the Brahman alone and that it cannot be verily established by any oiher means but the Brahman alone. (9)

THE ATMIC CHARACTER OF ALL

That (Brahman) alone, by being conjoint with the subtle portion of Mäyä, the primordial source of ignorance, becomes, Visnu, (the sustainer) ; with the seed (Blja) portion of Maya becomes Isāna, (the Controller of phenomenal existence, through destruc- tion) ; with the gross portion of Mäyä becomes Brah- man (the creator); and other forms of phenomenal existence, animate and inanimate, pervading the entire phenomenal world, and hence becomes the all, (though non-differentiated in itself, yet embracing the entire ränge of phenomenal existence). That is the Para- mätman of the real form of infinite existence, not tainted by ignorance, of the real form of pure sentience, non- differentiated from the real form of unsurpassed bliss, (and should by no means be confounded with the Jiva, but should be construed as the innermost existence, sentience and bliss, answering to the description of "I"). This (phenomenal existence), which is reputed to be devoid of the Atman, is not. really so, it being

366 THE VAISNAVOPANISAD-S

based on the Ätman alone. At the same time, it is not the Ätman, for the reason that the substratum is quite apart from what is based on it, This has been in existence long before the phenomenal world came into existence (and would continue to be so for ever more). All this phenomenal existence has at no time, (in the past, present or future) been really existent (while the Paramätman transcends all time). What has not been in the past, nor shall be in the future, can never come to exist in reality between the two durations. Should it do so, it can only be in the nature of false * existence. On the other hand, the Paramätman, Stand- ing firmly established in his own glory and in need of no prop, is absolutely one, remaining as the all-witness and manifest of his own accord. (10)

ACCOMPLISHMENT OF ALL ENDS AND ALMS OF

EXISTENCE OUT OF THE ÄTMAN

" Is that (Brahman) eternal ? " (asked the gods). (Praja-pati replied unto them thus) : " This Ätman, (attained through the negation of all things apart from himself, which are only finite and non-existent), Stands verily established in himself as the peerless, infinite exist- ence alone. This should in no way be the subject matter of doubt. This Ätman alone causes the successful accomplishment of all the ends and aims of this worldly existence, through purity of thought, word, and deed, through experiencing the right kind of perceptions and through self-realization). it is the 5-Atman that is the

THE NR-SIMHA-TAPINY-UPANISAD 367

looker-on of the various functionings of the organs of perception and action, inner and outer, the witness that remains passive and unconcerned, and undergoes no change, being incapable of change, either from within or from without, thoroughly established in his own State, devoid of all flaws that may result from the concomitants of ignorance, as he is capable of both in- trospection and extrospection, and possessed of clear discrimination, as he is established on the other side of the darkness of ignorance and hence beyond the pale of ignorance. (11)

PERCEPTION OF THEIR OWN ÄTMAN BY THE GODS

(Thereupon, Prajä-pati questioned the gods thus) : " Do teil me, (O gods)!, whether this (Paramatman) has or has not been seen by you all." (They replied unto him thus) : "Though (the Atman is) incapable of being characterized (as pointed out by thee), (the Ätman) was seen (by us as the Ätman possessed of the characteristics pointed out by thee); yet, only to an inappreciable extent (did we see it, in proportion to the ränge of our knowledge). (The full-blown, non-differentiated Ätman is yet beyond the ränge of our direct perception). (12)

DEMONSTRATION OF THE TRANSCENDENT CHARACTER OF THE ÄTMAN

(Quoth the lord, Brahman): (" The Ätman of the transcendent character expounded by me for your bgnefit) is by no means inappreciable, (transcending as

368 THE VAISNAVOPANISAD-S

he does the tripartite differentiation into the Trinity, Brahma, Visrm and Rudra); is the all-witness that remains as the Brahman void of changeful percep- tions, owing to the absence of differentiation; remains apart from any other thing but himself; experience neither pleasure nor pain, (unlike the Jiva experein- cing the pleasures and pains of phenomenal exist- ence); is non-dual, (not having the counter-part of the Mayic veil of ignorance). On the other hand, this Paramatman is omniscient, infinite, non-differ- entiated and peerless, (knowing all by negation of everything apart from himself, incapable of being defined as the tripartite one or as differentiated from things apart from him ; or spoken of as having a correlative). This Paramatman is always the one seif- manifest, füll sentience, (as it is not in response to any perception Coming from beyond itself, either from within or from without). Should there be room for differentiation of this one sentience, that is due to the influence of Maya (illusion), as there is no room for the cessation of this one sentience in the seif- manifest Paramatman, (for the reason that the Para- matman will thereby be shorn of his character, of re- maining as the one absolute existence, the one absolute sentience and the one absolute bliss. When complete identity · becomes established between the seer and the seen, when brought together face to face, there can be no dual perception of the seer and the seen, The cessation of suph dual differentiation is the index of the noumenal Paramatman. You yourselves afford an

THE NR-SIMHA-TAPINY-UPANISAD 369

example regaifding this feature öf the Paramätman, viz.,., the one sentience, having yourselves been the seers (as explained by you just now), (with this diflference, that there can be no such thing as the partial realization of the Paramatman. You should have either realized the all or not at all, there being no middle position possible in the matter of the realization of the Paramatman)/' (13)

. EXPOSITION REGARDING THE IMPOSSIBILITY OF DuALISM IN THE PERCEPTION OF THE ATMAN

(The gods thereupon questioned Praja-pati thus): " How can that be, that the seers alone become the real form of the (Atman that is) seen ?" (Praja-pati replied unto them thus): " (It is the second of two things that makes the dual perception possible. When there ife no dual perception, the two things merge into one and then there can be no differentiation between the seer and the seen). Hence, through the non-dual perception, there can be no second, (such perception implying thfe existence of one alone)." (14)

KNOWLEDGE OF THE REAL FORM OF PERCEPTS IN GENERAL BY THE GODS

ffhen 'the gods spoke unto Praja-pati thus) : " O Lord ! pray teil us (how we, who have been pursuing the course of worldly existence, by devoting ourselves to the duties cast on us therefor, become possessed of the hteål : förth of the Brahman, which is altogether incompatible with fhe virays of our every day-life ; tell

370 THE VAISNAVOPANISAD-S

us this much) alone. " You all alone (are the Para- mStman)," (Praja-pati began his reply unto them); (and added), " should the Ätman have been seen (by you .all, looking upon yourselves as being altogether different from the Atman), then you are all not knowers of the Ätman, (for the reason, that your ignorance of the Ätman becomes well established due to your having grasped, as lying Within the ränge of your senses and the intellect, the Ätman that lies beyond their ränge altogether). This Ätman is verily unattached by nature, (but induces the belief in you as being your own Ätman, when you import unto him the character of a percept of your own creation. Hence is the Atman seen contrary to his real nature). For the same reason, you yourselves are self-manifest alone. This (viz., that you are all self-manifest) is verily a percept. Being filled with such a percept, you alone become self-manifest for the reason that you alone are dis- inclined to detach yourselves from such a percept. (Hence attainment of the Brahman is possible only with the cessation of the import into the Brahman of all percepts other than its own, by merging them all init)." (15)

IMPARTING OF INSTRUCTION UNTO THE GODS RELATING TO THE REALIZATION OF THE REAL,. CHARACTER OF THE PARAMĀTMAN

The gods then spoke unto Praja-pati thus : " There is no percept of self-manifestation filling us," Further

THE NRSIMHA-TAPINY-ÜPANISAD 371

they added " Lo! What wonder! We are füll of detachment" (Praja-pati) replied (unto them thus): - " In that case you alone are self-manifest." (The gods) rejoined thus :. " nor are we filled with any percept, in this. (direct perception of the Ätman)." ". What was self-manifest even before beginningless time (and is bound to be so for evermore) and indis- putably beyond doubt the non-differentiated sentience alone, is verily the peerless, non-dual Brahman alone. Now teil me, has the Paramatman been realized by you all or not ? " (To which the gods) made reply thus: " This Paramatman verily transcends all that has hitherto been realized and not realized by us." (16)

EXPOSITION RELATING TO THE IDENTITY OF THE BRAHMAN AND THE ÄTMAN

Then spoke (Praja-pati unto them): " That (about which I have so long discoursed unto you and which you have realized in the two aspects of transcending the known and transcending the un- known and unknowable) is verily this Brahman, that is really non-dual, is eternal, because of its fully- blown super-abundant and prodigious form of infinite, non-differerttiated and peerless existence, sentience, and bliss, which is pure and unalloyed bliss, füll of senti- ence and liberated from the thraldom of ignorance, which is the real existence, subtle (being beyond the ränge of the inner senses) and fully-blown, (because of non-differentiatton into parts)' and non-dual, (because

372 THE VAISNVÖPANISAD-S'

of the absence of differentiation of the form of exist- ence and non-existence), which is the absolute existente of unsurpassed bliss and sentience, (being rid of all fälse existence, non-sentience and misery, which is the Ätman alone that could not be adequately chäracter- ized by anyone, any where, at anytime and in any manner whatsoever. Those alone see this Ätman (as aforesaid), who, even without having an actual, direct and im mediale perception of his real form, thoroughly identify the innermost non-dual Ätman with the mono- syllable " Om," that manifests itself as the non-differ- entiated Turiyoipkara at the topmost part of the Turtya-Matra of the Pranava. This infinite, real existence is the Ätman, is the Brahman alone. This Brahman is the Ätman alone, in this phenomenal existence alone and should, under all circumstances, not be the subject-matter of doubt for anyone. This is the truth and nothing but the truth. With this sure conviction one should mutter, " Om"!, thoroughly identifying himself with his own Ätman, with the Brahman of all and with the Turlyomkara " Om." Those proficient in the Systems of Vedanta relating to the Brahman, see this Brahman only in the afore- said tight." (17)

PROHIBITIONS SPECIALLY RELATING TO THE CONCOMITANTS OF IGNORANCE (INIMICAL TO THE REALISATION OF THE ÄTMAN)

"(O Ye gods)! Do yöu see this Parämatman thus; (in the attituds sind with the firm convictiön),

THE NR-SIMHA-TAPINY-UPANISAD 373

" I. am that reputed Haipsa, the Paramatman."~(do you see) the Paramätman, that is thoroughly mani- fested in his füll blown State, that is self-manifest for ever, long before all this phenomenal existence came to be and ever afterwards, that is thoroughly manifest in his non-dual, non-differentiated State as the one absolute real existence, infinite sentience and unsur- passed bliss, verily as devoid of the auditory sense, devoid of the tactile sense, devoid of the optic sense, devoid of the gustatory sense, devoid of the power of articulate expression, devoid of the grasping power, devoid of the locomitive power, devoid of the evacuatory power, devoid of the power of sexual enjoyment, devoid of the power of volition, devoid of the power of ratiocina- tion, devoid of the power of gnosis, devoid of the power of individuality, devoid of the functioning of the Prana vital air, devoid of the functioning of the Apana vital air, devoid of the functioning of the Vyäna vital air, devoid of the functioning of the Udana vital air, devoid of the functioning of the Samana vital air, devoid of the functioning of the organs of perception and action, devoid of the enjoyment of the gross elements and their variants, which are the objects of sensual pleasure, devoid of the groups of the inner and outer senses, devoid of the qualities of forsaking and the like, devoid of attachment, to the body, the organs of perception and action, the inner and the outer senses, devoid öf virtuous and vicious qualities, de- void of changes of posture, form and the like, devoid of demonstrability (throtigh nämes and forms).

374 THE VAISNVÖPANISAD-S

non-rhythmic, immobile and non-inert, (being devoid of the three attributes, rhythm, mobility and inertia), non- illusory (being of the same form as it was ever before), devoid of fear (of the dual perception, it being always non-difFerentiated in character), and yet attainable only through realization of the character laid down in the one-hundred and eight Upanisad-s commencing from the Is'opanisad, through study, reflection, me- ditation and final absorption ?" (18)

DETERMINATION AS TO THE REALISATION OF THE NON-DUAL ÄTMAN BY THE GODS

Prajä-päti again asked the gods thus: "Do tell me, (O gods)!, whether this (Paramatman)' has or has not been seen by you all." They replied unto him thus: "This Paramätman that has been seen by us verily transcends all that has hitherto been realized and not realized by us." Prajä-pati further interrogated them thus: "Where is that percept of your own Ätman now ?" (by way of testing their capacity for the realization of the Brahman), The gods replied unto him thus: " How canst thou question us about the basis and nature of our percept ?" Once agaih PrajS-pati put them another testing question thus: " Of what use is the direct perception of the Atman firmly established in his own greatness ?. " The gods replied, " No purpose, whatsoever is served by., such direct perception other than that the State of the Ätman, the Brahman, has been attained*" Prajna -? pati then rejqinpd thus; " You alone of the wondrous

THE NR-SIMHA-TAPINY-UPANISAD 375

form, (having assumed the wondrous form of the Ätman thus) have become the Ätman." Whereupon, the gods replied, without seeing as it were, any difference in import between the import of the term "That" (the Atman) and that of term the "Thou," (the Jlva), thus :- " It is not so. Should we be of the form of the Atman, there is duality in that position, On the other hand we are the form of the Ätman alone, non-differentiated and merged into that one form." Praja-pati then replied unto them : Should you be so convinced of your identity with the Ätman, then with- out giving an ambiguous negative reply, signify your assent with the acclamation, " Om! " Then the gods said, "This Paramatman has verily been realized by us, as of the character so well expounded by thee, our leader and Guru ; also the differentiation between the perceiver and the percept has, at the same time, not been realized by us. Though the Paramatman has thus been realized and the difference between the Jiva and the Ätman not realized in the aforesaid manner by us, still, if truth is to be told, it is not exactly so, for the reason that the Paramatman is also attainable through the settled belief in the right procedure laid down in the Veda-s, and the S'ästra-s relating to the Ätman and by the Guru's precepts, as well as the eschewing of what has been ordained as inimical to the realization of the Ätman." Praja-pati thereupon said unto them, "Then, do you aver that this Ätman, of which I have so fär been discoursing to you all, becomea established through the :denial of all, things apart frpmit, as the Ätman

376 THE VAISNAVOPANISAD-S

alone absolutely ?" Challenged thus by Praja-pati, the gods laid bare all their experiences in a nut-shell thus : 11 O Lord! We do see (that the Atman established through denial of all other existence apart from itself (the Ätman), is the peerless Ätman alone); at the same time we do not see the Ätman shorn of every other existence apart from it. Nor are we capable of des- cribing out of our experience the real form of the peer- less, non-differentiated Ätman, so well expounded by thee. May our salutation be unto thee, O Lord ! Do thou vouchsafe thy grace unto us." Praja-pati, after gracefully accepting their salutation, by way of cheering them out of their dejection replied unto them thus: " Let not the fear of despair overtake any of you on any account. Do pursue your enquiries further on the matter, by interrogating me." The gods, reassured by Prajä*pati's words of good cheer, asked him thus; 11 What is this assent that thou speakest of, apart from the Ätman and what is the purpose served by it ? Pray enlighten us." Pleased with their confirmed depth of realization of the Ätman, Prajä-pati said unto them : " This (assent) alone is the Ätman, as the assent is expressed by the acclamation of the Omkära standing at the topmost part of the Turlya, which is identical with the Brahman devoid of all: attributes, which is the same as the Ävikalpävikalpa State of the Ätman realized by you all." The gods acclaimed with one voice," Saluta- tion unto thee, O Lord! we are thine for ever and ever, thine own progeny O Lordf sire and preceptorof ours." Thus did Prajä- pati once upon a time impart

THE NR-SIMHA-TAPINY-UPANISAD 377

instruction reläting to the realization of the Brahman unto the gods, impart instruction unto the gods. [The Turya-Turlya, the Brahman that is the fourth sub- division of the fourth quarter of the Brahman, which is realized as the all-witness, the Avikalpävikalpa, the changeless : one of the changeless State, is attainable through the denial of the following fifty-four states, after gaining experience of them and establishing their identity with the Turya-Turiya, viz., the nine forms of the Pranava öbtained by dealing with the three Maträ-s in Vyasti and Samasti (individually and collectively), leaving off the Ardha-mätra as the Turya-Turiya, the fifteen forms commencing from the Jägrat-Jagrat and ending with the Susupti-Turya of the four states, Jagrat, Svapna, Susupti and Turiya, taken individually and collectively and leaving off the Turiya-Turya ; the fifteen substrata of the above fifteen states superimposed individually on the Ätman, commeücing from the Vis'va-Vis'va and ending with the Turya-prajna, of the four forms of the Ätman, Vis'va, Taijasa, Prajna, and Turya in the gross State; the corresponding fifteen taken in the collective aspect commencing from the Vitlt-Virät and ending with the Turya-blja, of the fout forms, Virät, Sötra, Bija and Turya in the subtleState? the corresponding fifteen taken partly individually and partly collectively, commencing from the Otrotr and ending with the Avikalpänujnaikarasa of the four forms, Otr, Anujnatr, Anujnaikarasä and Avikalpa in the potential State; this Brahman is equally attainable through the eleven terms of the mystic formula, the

378 THE VÄi^AVOPÄNI$Äb-S

Anusrtubh in praise of the Lord Nrsimha, which are identical with the four-quarters of the Prapava and the four quarters of the Brahman, comprised in the fifty- four forms aforesaid.] (19)

SUPPLEMENTARY HYMN OF THE SAME IMPORT

Here occurs this Verse of the same import: One should know the Otr, (the first of the three quarters of the Brahman, when it is looked upon as consisting of three quarters), (which is verily the Turya-Turya pervading all the four quarters) as the Otr (the first of the three Mätra-s of the Pranava when it is looked upon as consisting of the three quarters leaving off the Ardha- mäträ, which is no Matr'a), (which is verily the Turya- Turya pervading all the four quarters); (one should know) the inner one (of the three quarters) the Anujnatr (as the all-witness, Standing between the perceiver and the percept). Then, having actually realized the Anujnaikarasa (the further one), as identical with the non-dual Brahman, he should finally attain the Turya- Turlya (having its place very near the omniscient Brahman), (as the Brahman alone). (20)

THE RAMA-TAPINY-UPANI$AD

[This Upanisad, which is the fifty-fifth among the 108 Upanisad-s and forms part of the Atharva-veda, consists of two parts, the Purva-tapinl and the Uttara- tapini. The first part expounds, for the benefit of seekers after liberation, the real nature of the qualified Brahman of the form of S'ri-rama, and the means of attaining it and deals in detail with the import of the name of Räma, the all-embracing character of the seed-syllable of Rama, the import of the six-syllabled Mantra, the glorification of Rama by the Gods and the sages, the manner of drawing the S'rl Rama Yantra, the procedure to be adopted for the worship of the Yantra, and the attainment of liberation, through the grace of Rama. The second part deals with an exposi- tion of the unqualified Brahman, for the benefit of seekers after liberation, in the form of a discourse between Yajna-valkya and Brhaspati, Bharadväja, and Atri; relating: to the worship of the Brahman as the Avi-mukta, the: Taraka-character of the six-syllabled RSma«Mantra and the attainment of liberation through the realization of the Paramätman, Rama-candra.] .. :

380 THE VAISNAVOPANISAD-S

PÜRVA-TÄPINI

UPANIȘAD I

EXPOSITION RELATING TO THE IMPORT

OF THE NAME OF RĀMA

When Hari, (the dispeller of the ignorance of the Ätman), the great Lord Visnu (pervading the entire Universe), and wholly composed of the pure sentience (of the Brahman), was born of this Das'a-ratha (the incarnation of Kas'yapa-prajä-pati), of the clan of Raghu-s for the fulfilment of his plighted word in the. Bhagavad-glta, that he would incarnate in this world during successive Yuga-s for the regeneration of the virtuous and the destruction of the wicked and for establishing on a firm basis upright conduct, he delight- ed the hearts of all his kith and kin and remaining in this world, shone in all his splendour and glory. Hence, he came to be proclaimed by all knowing men, throughout all the worlds, as Rama, the delighter of the earth through his splendour and glory. Or, for the reason that Raksasa-s, (like Virädha and others), met with their death at his hands on account of their excesses (by way of wicked deeds), or again through his gladdening the hearts of all the worlds by his exemplary life of sweetness and simplicity, the narae of Rama came to be on the ups of all in this world. Even as Rahu, (the ascending node of the Moon) deprives the Moon of. his : lustre, even so, Rama incarnated in this world for quelling the pride of power of the Raksasa-s, himseif

THE RAMA-TAPINY-UPANISAD 381

assuming the form of a mortal. (human being), for teaching all benign kings of the earth, who deserve to wear their diadem, the ideal way of ruling over their subjects, through his own conduct, (as the model-ruler) and pointing to the pious world at large the way of approach to self-realization, through uttering his name, similarly to detachment from phenomenal exist- ence through intense absorption in him alone, and likewise to the attainment of all power, prosperity, reputation,,and glory, through worshipping him alone. This name of Räma delights the world and for that reason, shall really continue to be treasured up in the memory of the world, for ever and ever. This (Räma), the Paramltman, is known by the name of Räma, för the reason that Yogin-s delight in this infinite existence, in this eternal bliss of the character of the Atman of sentience. 1-6)

ATTRIBUTING SPECIFIC FORM TO THE FORMLESS,

NON-DLFFERENTIATED ÄTMAN FOR THE

BENEFIT OF THE PRACTLTIONER

Attribution of form to the Brahman, that is absolute sentience, that is peerless, that is digitless and that is devoid of emodiment, is verily for the benefit of practitioners, (so as to enable them to attain the State of th§ Brahman through having recourse to the requisite means). (While Räma as the Brahman remaihs indi- visible arid non-diflferentiated, when heds investfed with form, he becomes a deity); In the case of (etabodied)

382 THE VAISNAVOPANISAD-S

deities with forms attributed to them, there is likewise ascription of (sexes) male and female, limbs, weapons and the like, (all for enabling the practitioner to wor- ship Rama, the non-differentiated Paramatman, more easily.) To these deities numbering two, (Sita and Rama), four (Rama, Laksmaņa, Bharata and S'atrughna) six (Bharata, S'atrughna, Laksmaņa Sugriva, Hanumat, and Vibhlsana), eight (Dhrsti and other ministers) are ascribed by ignorant folk ten, twelve, sixteen, eighteen and other numbers of fore-arms. To some deities are ascribed retinue of followers reckoned S'aükha in and other units, (a s'aftkha is a hundred-thousand-crores), such units being of a number ending in thousands. Similarly, to these deities are ascribed specific colours and specific vehicles, specific powers and countless armies. Thus, in the Brahman that is verily Rama, there has been the five-fold ascription (of various deities, then of colours unto them, of vehicles, of weapons for achieving various purposes, and lastly of countless armies). This ascription of armies and the like (unto the Paramatman that is verily bodiless and changeless) is due to the body ascribed to him, for the benefit of the multitude of devotees of his, that they might attain his State easily thereby. (7-10)

THE CAPACITY OF THE MANTRA OF RÄMA AND THE YANTRA, WHEN UTTERED AND WORSHIPPED RESPECTIVELY, TO BESTOW RÄMA'S GRACE

This Mantra (indicative of Rama, the Para- matman), is (designed suitably to signify Brahman

THE RÄMA-TÄPINY-UPANIŞAD 383

and the other gods, (as Räma is of the character of all the gods). Hence should it be uttered by the practitioner, who has no other means to fall back lipon, as through the Mantra alone (practised in the right manner), the god of his quest can be propitiated and not by any other means. The reason för saying so; is that the Mantra gives expression to the Brahman, wherein alone the end sought to be achieved, the austerities and sacrifices performed therefor and the performer himself, meet with their fulfilment. What seeks to portray in mystic Symbols (the Paramätman, S'rl-rama), the end and aim of all verbal expression, is known as Mantra, for the reason that it involves the application of the one-pointed mind, and is the ferry-boat to cross over the delusion relating to the existence or the non-existence of things apart from the Brahman, the only real existence). The very image of this Deva (radiant form) of fearlessness, (which is non-dual), is the basis of the conception of the Yantra ascribed to this god. Should there be worship of the deity without the Yantra, the deity is not propitiated through such worship. (H-13)

UPANIȘAD II

THE ALL-EMBRACING CHARACTER OF THE

SEED SYLLABLE OF RAMA

Fhe: self-generated (Brahman), that is the absolute radianc« (of the form of senticftce), that is infinite

384 THE VAISNAVOPANISAD-S

existence, assuming the form of the countless Orders of creation, constituting phenomenal existence, ultimately mailifests itself of its owit accord, (as the self-luminous, süpreme, eternal, passive, all-immanent existence of unsurpassed bliss). When this (Brahman of the aforesaid character) Stands harmonized with (the Praijäva, which is apart from the Brahman, and passes through the stages of creation, sustenance and dis- solution, through becoming the subtle Jiva (represent- ing the totality of all orders of creation, animate and inanimate, and known as Hiraņya-garbha), through the potential Is'vara of the character of the prime cause, (the sustainer and destroyer ofall phenomenal existence) and through the power of süpreme sentience, (characteristic of the innermost Ätman) or ' through mobility, rhythm and inertia, (the threefold attributes of the Is'vara), and through (the Brahman which though devoid of states, qualities, attributes and the like, yet pervades them all as the Turya-turya, the passive all- witness), There is established in this manner the complete identity of this Brahman with the Omkära of three Matra-s aad the Ardha-mätr5, (the Turiyorpkära), the gross, subtle and potential states of the former, with their characteristics, qualities, and attributes, res- pectively identical with "A-kara," " U-kara," and "Ma-kara," the first three MStrS-s of the Prknava, with their characteristics, qqalities and Attributes, while the Turya-turlya of the Brahman, which is devoid of characteristics, qualities ohd attributes, is identical with the Turya-turya, (the <Ardha-m5tra:), devoid of Matra

THE-RAMA-ȚÄPINY-UPANIȘAD 385

and other attributes, the topmost resonance of the Turiyoipkara pervading the entire Pranava through its character of N5da, Bindu, Kalā and Kalātitā. Even as the gross banyan-tree, stupendous and prodigious in form and proportion, abides in the subtle banyan-seed in its potential State, even so, this vast and massive phenomenal world, along with its countless beings, animate and inanimate, abides in the subtle, seed-like, mystic syllable, "Räm," indicative of Rama and füll of potentiality. The gods of the Trinity will be of the three forms contained in the seed-syllable, ".Räm", (Repha* representing Brahman, "A-kara" represent- ing Visnu, and " Ma-kära representing Rudra), also the goddesses differentiated as Sarasvati, Laksml and Gauri, representing their powers, will be likewise con- tained therein alone (represented respectively by the three aforesaid parts of the same seed-syllable)-Thus. (1-3)

UPANISAD III

ELIGIBILITY FOR WORSHIP OF THE YANTRA-S

(DESIGNS) INDICATIVE OF RAMA AND SITA

From which pair (Sita and Rama), the two sets of seven worlds, (the. upper seven, Bhuh, Bhūvaḥ, Suvaḥ, Mahaḥ Janah, Tapah, and Satya and the nether seven, Atala, Vitala, Sutala, Mahatala Rasatala, Talatala and PStSla, as also the countless crores of macrocosms, indicated by them), have had their existenqe and their 25

386 THE VAISŅAVOPANISAD-S

sustenance, and in whom alone they attain their dis- solution, that pair Sita and Rama are worthy of being worshipped in the Yantra-s, respectively indicative of them, as absolutely of the character of these (Yantra-s). That ParamStman alone in the character of Räma, who incarnated as a human being through the influence of Mäyä and afforded sustenance (for all the worlds), unto that Paramatman, the chief source of vitality for the phenomenal world, immanent in all forms of pheno- menal existence, as the innermost Ätman non-dif- ferentiated from the Brahman, may there be salutation. [As salutation is prescribed as the means of establishing identity between the Jiva (the bestower of salutation) and the transcendent Brahman, (unto which the saluta- tion is ofFered) through non-differentiation, by giving up the difference between the restricted sense of the word Jlva and the comprehensive sense of the word Para, (the transcendent Paramatman) and bringing the two together as identical in significance, one should utter the word, " salutation/' so as to indicate the fundamental identity between the two, through their being of the ancient character of existence, sentience and bliss.] (1-2)

UPANIȘAD IV

IMPORT OF THE SIX-SYLLABLED RÄMA MANTRA

The mystic syllable signifying the Jiva, (" Ram "), (the word) Namah," and the name, (Rama), (by this `mystic formula composed of these (five syllables), viz.,.,

THE RÄMA-TÄPINY-UPANISAD 387

" Rarp Namo Räma)" is sung thus : " The Atman is identical with Räma." The mystic formula of four syllables, ending with the case-ending " Aya" and identical in character with the three-syllabled formula " Ram Räma "), by that four syllabled formula " Ram, Ramäya" is sung the same identity (between the Xtman and Räma). This mystic formula is that which expresses. Räma is what is expressed by the formula. The establishment of Yoga (identity) between these two, (the formula and Räma, the Paramätman), would prove to be productive of fruit unto all the practitioners of such Yoga (establishment of identity). There is no doubt whatsoever about it. Even as the person with a name confronts one by the mere utterance of his name, even so the mystic formula of the character of seed- syllables füll of potentiality, would confront the practi- tioner of the mystic formula, at the very uttering thereof. The practitioner intent on the achievement of his heart's desire, should place the potentiality of the form of the seed-syllable over the right and left chests. The Klla (the syllable forming the wedge-pin with which the whole formula is fastened)f should be conceived without (any placing) in the centre of the body, (the navel). This is the common procedure to be adopted in the case of all mystic formulas. In this (Mantra); RSma, who is of the form of infinite existence, (the Paramätman), resembles fire in point of scorching radiance and is cool-beamed like the Moon, (in the case of those, who are faithless and faithful votaries of his respectively)., When he assumes the form of the

388 THE VAISNAVÖPANISAD-S

Virat-purusa stalking the Vis'va, the Universe, which embraces the entire phenomenal existence, this world assumes the character of the fire and the Moon, brought out from heaven in the Jyotistoma sacrifice, fof the well-being of the world. Having incarnated in this world along with Sita, he shines as the Moon with its charming light; with Sita ever by his side, even as the Purusa ever attended with Prakrti, (the primordial originant out of which sprang forth phenomenal exist- ente), this Rama of a dark-blue (cloud-like) com- plexion, wearing an yellow robe, and with matted hair over his crest, with two arms, with rings dangling from his ears, with a garland set with rubies (round his neck), the intrepid warrior, wielding a bow in his hand, with a charming face füll of grace, the mighty conqueror with his eight ministers, Dhrsti and others, adorning his side, carrying Prakrti, the mother of the world, in the form of the great goddess, Queen Sita, conspicuously seated on his lap, embraced with both hands by Sita, the Cit-s'akti, (the power of sentience), shining like burnished gold and decked with all jewels on a lavish scale, nourished by Sitä-laksmi holding the lotus-flower in her hands, the son of Kausalyä the daughter of the king of the Kosala-s: further with Lakşmana, his younger brother of a golden complexion Standing to his right, with a bow in hand; in that manner alone will the triangle be formed. Similarly, him alone, whose mystic formula forms a triangle, with him, his Mantra in the middle, the Mantra-s of his younger brother (Lakgmaga) and his spoüse Sita on

THE RAMA-TAPINY-UPANISAD 389

either side, all the three in the dative case, him alone the gods approached. .: (1-11)

HYMNS OF THE GODS IN PRAISE OF RAMA

The gods sang the glories of Räma, the supreme lord of the world, who stood at the foot of a Kalpa- tree, as follows : "Salutation unto Räma, who could assume any form at will, and is füll of magical powers Salutation unto the Omkära (of the form of Räma), standing as the foremost part of the Veda-s, unto Räma, the consort of Räma, Laksmi, unto the illustrious Räma, the embodiment of the Paramätman, unto the ornament adorning the body of Jänaki, (the daughter of king Janaka), unto the destroyer of the demons, unto the one that is possessed of the most auspicious limbs, unto the auspicious and valiant scion of the race of Raghu-s, unto the god of death incarnate for the destruction of the ten-faced Rävana. O Räma-bhadra, the great archer, the valiant scion of Raghu's line, O Slayer of the ten-faced Rävana ! Do thou bestow on us thy asylum, and (all forms of) prosperity (attainable through thy grace alone). Do thou presently cause all prosperity to be bestowed on us through the supreme Lady, Sita, thy spouse and our mother, showering her blessings on us and thyself bring about the destruction of our enemies, (the demons), in a trice." Having thus praised the Paramätman, Räma, the gods and others, (the Brahmarsi-s and other true devotees), remained firmly established in and non-differentiated from him

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the Paramatman, enjoying the bliss of the Para-brah* man, and remaining as the Para-brahman alone. (12-16)

HYMNS IN PRAISE OF RAMA SÜNG BY THE

RȘI-S (SEERS)

In the same strain the Rsi-s also praised him. Then, the demon, Rävana, for attaining his final disem- bodiment of Videhamukti and the enjoyment of the bliss of the four kinds of liberation as a member of the retinue of Vișiiu in Vaikuntha, carried away Rāma's wife, who was then in the forest. He came to be known as Rävana, for the reason that he molested the peaceful denizens of the world, through his atrocities such as the above atrocity or because of the outcry raised by him, when his fingers were crushed under the weight of mount Kailäsa, which, he, in his vanity, attempted to lift up. Rama and (his brother) Laks- maija also roamed about the face of the earth, ostensibly in search of Sita, but really for another reason altogether, viz, that of reclaiming and releasing the foremost member of Vispu's retinue in Vaikuntha, from the terrible fate of having been born as a demon, due to the disastrous influence of a Brahmapa's curse and restoring him to his original Status. After going in quest of Sita, killing the demon, Kabandha, coming across S'abari on their way and after being worshipped, under Rama's Orders, by her as well as by the son of Vayu, the ideal devotee, (Hanumat), calling in the aid of the

THE RÄMA-TÄPINY-ÜPANISAD 391

monkey-chief, (Sugrlva), in their task, Rama and Lakş- maria, narrated to him the entire story, from beginning to end. Thereupon, the monkey-chief, Sugrlva, who had his own doubts about Rama, with a view to be reassuired about his real worth, showed him the skeleton- frame of Dundubhi, which Rama succeeded in lifting aloft with his missile. At that time, Raghava having pierced* through the seven palm (sala) trees at once, was filled with joy. Very much pleased with these achieve- ments of Räghava, the monkey-chief started in the Company of Rama to his own capital city. Having reached it, the younger monkey-chief (Sugriva) chal- lenged Valin, (the eider monkey-chief), from his house with a loud uproar. Thereupon Valin came out of his citadel Raghava then slew Valin in the battle that ensued and installed Sugrlva in the kingdom. Sugriva then summoned his monkey-followers, «(who knew the various quarters) and said unto them thus :- " O Ye Comrades, that know all the quarters ! Even now Start on your errand. Fetching the daughter of the king of Mithila, (our great Lord's spouse, Sita) bestow her unto her lord even this day. Do you start quickly, at once." Then Hanumat leapt across the ocean and reached Lanka. Having seen Sita, slain the demons, and likewise burnt the city himself, returning (to Rama's presence), he gave an exact account (of his adventures) in the course of a conversation with Rama. Then Rama, who assumed the form of anger personified, called all the monkeys together and along with them went provided with missiles and munitions towards the

392 THE VAISNAVÖPANISAD-S

city of Lanka. Having discovered the city he fought a battle with its ruler (Rävana). Having killed him along with Kumbha-karna (the pot-eared), the brother of JRävaņa and Indra-jit (the. conqueror of Indra), the son of Rävana in battle, installed Vibhisana there (in the place of his brother Rävana), Then fetching the daughter of Janaka (Sita) and placing her on his own lap, Rama reached (Ayodhya) his capital-city along with them. (17-29)

THE GLORY OF RAMA-CANDRA, THE ANOINTED KING

Thereupon Räma, (the delighter of the hearts of the line of Raghu-s), the famous archer, possessed of two stalwart Shoulders, seated on a throne (of the form of a Hon), with a graceful mien, (being himself the Paramatman of sentience and bliss), adorned with all 'Ornaments, assuming with his right hand the Cinmudra, (gesture indicating the oneness of the sentience of the Brahman, with the thumb and the forefinger meeting at their tips and the three other fingers outspread), and the Abhaya-mudra (gesture, with all the fingers and the thumb brought together and pointing upwards, so as to resemble the flame of fire, indicating the offer of protection and the dispelling of fear out of the heart of the devotee), with his left hand, engrossed in holding conversation with those around him, the omnipotent Lord füll of the sentience (of the Paramatman, the passive witness of all), S'atrughna and Bharata standing to the left and right of the Paramatman, and Hanuman

THE RAMA-TAPINY-UPANISAD 393

in the posture of the listening pupil in front of the lord, these three forming a triangle ; Sugrlva Standing below Bharata and Vibhisana Standing below S'atrughna, Lakşmana standing at the rear of the Paramatman, holding an outspread umbrella and with Camara-s (bushy tails of the deer of that name used as fans), the two standing below, viz., Sugriva and Vibhisana holding in their hands palm-leaf fans, these three forming an- other triangle. Thus is the Sat-kona (figure with six corner-triangles formed) with the six-chief limbs (pre- siding over the heart, the crest, the two hands and the like) of thejord. The second Ävarana (investiture), is a Catuskona made up of four sides with Vāsu-deva, Saipkarsana, Pradyumna and Aniruddha, as the Äva- raņa-devatä-s, (deities presiding "over the investiture), having their seats in the corner-angles commencing from the south-east, then the south-west, the north-west, and the north-east respectively. The third Ävarana is an Asta-kona, made up of two quadrangles placed one above the other, giving rise to eight corner-angles equi- distant from each other, with the son of Vayu, (Hanu- man), Sugrlva, Bharata, Vibhisana, Lakșmaņa, Angada, Ari-mardana and Jambavän, as the Avarana-devata-s ; then again, with Dhrsti, Jayantaka, Vijaya, Surastra, Rästra-vardhana, As'oka, Dharma-pala and Sumantra, forming the fourth Avarana (of the form of an Asta- kopa, around the former); then again, with the thousand- eyed Indra, Agni, Dharma-Raja (the lord of Manes); IJksa, (Paulastya), Varupa, Vayu, the Moon, Is'a, Brah- man (the lord of the celestial world above), and Ananta,

394 THE VAISNAVOPANISAD-S

(Ädi-s'eaa of the nether world), these ten lords of the ten directions, (the eight cardinal points, and the upward and nether directions) forming the Ävarana-devatä-s of the fifth Avarana, (in the form öf a das'a-kona), with their respective weapons forming the outermost (sixth) Avarana; the Paramätman, Rama, ever meditated upon by the sages, Vasistha, Vama-deva and others, should be worshipped adorned with sapphires and other gems. [The aboye is an approximate description of the Sat- kona-yantra, depicting S'ri-Räma-bhadra, in all the splendour and glory of his coronation, with his entire retinue around him.] (30-39)

MODE OF DRAWING THE YANTRA

In the above an approximate description has been given of the Yantra. The exact manner of drawing (the Yantra) is now expounded. Having drawn a Tri-rekha- puța (the figure of a Conch) which is of the form of a Sat-kona, the practitioner should inscribe two Tära-s (Omkära-s) in the middle of it. After inscribing the seed-syllable, " Räip", between them, he should inscribe under it the object sought to be achieved in the accusa- tive case. Above it he should inscribe the practitioner's name in the possessive case, and also the word* " Kuru," twice over, on either side. Near the seed-syllable, in the interspace left he should inscribe the Ramä-bija, "S'rlm." The practitioner of pure intellect should cause all this to be enclosed between the aforesaid couple of Prajgiava-9. Along the entire lengths of the six spokes of the Sat-kona, he should inscribe the

THE RAMA-TÄPINY-UPANIȘAD 395

seed-syllable along with the words indicative of the six Anga-s, thus : (" Räm, namaḥ Hrdayäya, and so on). On the sides of the six corner-angles, the practitioner should inscribe the seed-syllables of Laksml, (" Srim"), and Mäyä, (" Hrim"), one on either side, and at the apex the Manmathabija, ("Klim"). After inscribing the interjection indicative of anger, (" Hum "), in the interior of the corner-angles and the Väg-bija, (" Aim"), all around, he should draw three' circles with two eight- petalled lotuses enclosed in between. In the first lotus he should inscribe the sixteen vowels and the eight groups of consonants respectively in its filaments and eight petals. On the petals of the second eight-petalled lotus, he should inscribe the forty-eight syllables of the Mälä-mantra at the rate of six syllables over each petal. (The Mälä-mantra is as follows: "Om, Namo Bhaga- vate Raghu-nandanäya Rakşoghna-vis'adäya Madhura- prasanna-vadanäya Amita-tejase Baläya S'riRämāya Visriave Namah). Similarly he should inscribe at the end, the five syllables, (" S'rim, S'rim, Yam, Na-mah "). Again, he should draw one more eight-petalled lotus. Having inscribed the eight syllables of the Näräyana- mantra, (" Om, Namo-Näräyanäya"), over the eight petals one over each, and the Räma-bija, ("S'rim"), in its filaments, outside that he should draw a circle with a twelve-petalled lotus over it, inscribed with the twelve syllables of the twelve-syllabled Mantra, (" Om, Hrim, Bharatägrajaya, Räma, Klim, Svahä), and then of this Mantra also, viz.f " Om, Namo Bhagavate Vasu deväya" one out of each mantra over each petal. Then

396 THE VAISNAVOPANISAD-S

should he inscribe the fifty letters of the Saipskrt aipha- bet, beginning from A-kara and ending with " Kşa," in the form of a circle, around the filaments. Then having drawn a sixteen-petalled lotus outside that, he should inscribe the seed-syllable, " Hrim," in its filaments and the sixteen-syllabled Mantra, containing words indica- tive of the name, salutation, and weapon of the deity, (vizn "Namo Bhagavate Dhanuspānaye Rama-candrä- ya"), over the sixteen petals, one over each petal. In the joints of the petals should the practitioner inscribe the Mantfa-s of Iraja, (Hanuman) and others, and should thereafter inscribe outside that, the seed-syllables, "Hram," " Sram," Bhram," " Vram," " Lram," " Arp, " S'raip " and " Jram," and also a big lotus of thirty-two petals, with the Näda and the Bindu, (with the thirty-two syllables of the kirig of formulas, the Anustubh in praise Nrsimha elongated and the An- usvära added, thus: Otn, Graip," " Vim," 11 Räm," " Mam" Häm," Vim," snum," Jvam," " Läm," Täm," Sam," Rvam," Tom," Müm," Kham," Nrim," Häm,' 'Bhim, ' Sim,' 11 sam," Nam," " Bham," "Dräm," "Mrim," " Tyüm," 11 Mrim,' " Tyum," " Näm," " Mam," " Yäm," and " Ham "), inscribed on the thirty-two petals, with effort. Having medita- ted, in the filaments of the lotus, on the eight Vasu-s, the eleven Rudra-s, the twelve Aditya-s and the Dhatr, as also the Vaşaț-kāra, he should inscribe, outside the lotus, the quadrangular Bhu-grha with three parallel straight lines on each side of the quadrangle, enriched

THE RAMA-TAPINY-UPANISAD 397

with the names of the weapons of the guardians of the eight directions, beginning with the Vajra, (thunder- bolt of Indra) and ending with the S'ula, (trident of Is'äna), marked in the respective directions, provided with four gateways, one on each side, adorned with the twelve signs of the Zodiac, three on each side, and the eight Naga-s, Ananta, Vasuki, Taksa, Karkotaka, Padmaka, Maha-padma, S'ankha and Gulika, each in its respective direction. Having thus drawn the terres- trial region, he should inscribe the seed-syllables of Nrsirpha and Varäha, (viz., " Ksmryam," and " Hum "), in the eight directions, indicative of theiour principal quarters and the four intermediate quarters. The reputed seed-syllable of Nrsimha, which is effective in the act of grasping and killing, is made up of "Ks," (the Kuta),"R," (the Repha), " Aum," (the Anugraha), " Ma-kara" (the Indu, the Moon), and " Ya-kära," (the Näda-s'akti). The seed-syllable of Varäha is the Huipkāra, made up of Ha-kära with, (the yiyad-bija), " U-kara" and " Ma-kara," (the Bindu and the Nada), making up the " Hum," of the Antyarghis'a, the lord, Varäha that lifted up and rescued the earth in its last stages, about to be engulfed by the diluvian ocean, on his snout with a Huipkāra. (40-57) .

EXTRACTION OF THE MÄLÄ-MANTRA

Now is related the Rama-mäla-mantra. The Tara (Om); then the word for salutatiön, ("Namah ");

398 THE VAISNAVOPANISAD-S

14 Bha," the mystical name of sleep ; " Ga," suggested by the word "Smrti," which means a fanciful exist- ence, the firmament being of such a nature ; the word, " Medas," Standing for " Va;" and the word, Kamika," (standing for the consonant, " T,") con- Joint with Rudra, (the vowel, " E," the two together forming the syjlable, " Te " ;) Vaḥni, (" Ra "), Medhā, (" Gh"), adorned with Amara, (the vowel " U ", i.e., " Ghu "); then what is associated with long misery, " Na; " what Stands for what is pleasing, (" Nda"); then hunger coupled with length, (" Naya ") ; then the angry one, (fire, represented by " Ra "); the unerring (double consonant " Ks,"); the pervader (viz., the Visarga); the intellect (indicating " Gh ") coupled with the Long one (indicating " Na"); the flaming one (indiqating the seed-syllable "Va." along with the Susuksma, (the subtle vowel, " I "); the syllable of the form of Mjtyu, (" Sa"); the pleasing one with the resting place, (" D " and " Ä "), and the integument (indicating " Ya"); then the fondness for play (indi- cating in the reverse order, " Dh" and " Ma" i.e., "Madh"); along with Amara, (the vowel, " U ") ; radiance (indicating " Ra "); that which is composed of keenness and fire, (i.e., " Pa " and " Ra"); the white one-("Sa"); with the Anusvära, ("M"); the fifth letter from the " Kamika," (" Ta ", i.e., " Na"); the Lanta, (" Va "); the Tanta (the letter " Da "); then. the last letter of the group elongated (" Na"); then the last letter of the inflected word, which is infinite and all pervading (the seed-letter of Vayu, viz., " Ya");

THE RAMA-TAPINY-UPANISAD 399

the Dirgha-yuta (beginning with the vowel " A" ) ;' the Vayus that pervades every where, (represented by "M"), with the Suksma (represented by the vowel " I "). (i.e., "Mi "); the Kamika (the letter " Ta"), the Kämaka conjoined with Rudra, the consonant "T," with the vowel " E ", i.e., " Te "), the Sthira-täpa (the confirmed radiance represented by " Ja "); and then again (indicated by the consonant" S "), elongated (with the appropriate case-ending " E ") (i.e., "Se"); the Tapini (indicated by the seed-syllable, " Va ", the same as " Ba"), the Dirgha-yukta Bhu, (the elongated seed-letter öf Bhur i.e., " La" coupled with the case ending, " Ya," i.e., " Laya "); then Anala (the seed- syllable of fire, "R "), going along with Ananta (the .long vowel, "A"), (i.e., "Rä"), the Kala, extending over infinite time indicated by " M" and likewise elongated, yielding " Ma," and the Praha (indicated by *

"Ya"); of the chatracter of Närayana, composed of the seed-syllable of Ambhas, " V," with the Vidya repre- senting " I" i.e., " Vi" ; the words Pita representing 11 S " and Arati representing " Na ", i.e., " Sna " ; the -Länta coupled with the Yoni, (representing the con- sonant " V," with the vowel " E," the Rudra-bija, i.e., "Ve"); then the word for salutation (i.e., "Namah")- Thus is formed the Mälä-Mantra, (the - rosary-hymn) of Rama, composed of forty seven syllables strung together, of its own accord and should be inscribed in the Yantra of the anointed Rama, in the manner prescribed (above). (57-64)

400 THE VAĮStfAVOPANISAD-S

IN PRAISE OF THE YANTRA

This Yantra, which has been related above, which comprises all, and which is adored by all sages, is the bestower of liberation, (through the attainment of the four ends and aims of life, w,, Dharma, Artha, Kärma, and Moksa) on all persons who worship it; it increases the duration of their lives and vouchsafes unto them immunity from diseases of any kind; it bestows sons on those who have no sons. What need is there to say more about its efficacy and the fruits therefrom ? In short, they will attain even in this life, in a short while, virtuous conduct and other ends and aims of life completely. This is the profoundest seeret. which cannot be attained even with difficulty by Is'vara. This Yantra, which has been described elaborately, should not be bestowed on all and sundry-Thus. (65-67)

UPANIȘAD V

WORSHIP COMMENCING FROM THE PÜRIFICATION

OF THE GROSS BODY AND ENDING WITH

THE WORSHIP OF THE PITHA

The seeker after liberation should wake up be- times, before the Muhurta specially prescribed for the worship of Brahman, finish the daily duties prescribed for his particular stage in life, such as cleansing the teeth, bathing before day-break, morning prayer and

THE RÄMA-TÄPINY-UPANIŞAD 401

other austerities, and having gathered the requisite articles of worship as far as possible, reach the abode of worship. After going through the prescribed circum- ambulations and salutations, he should first ring the prayer-bell by way of awakening the deity, and then with the hymn, "Prthvi Tvayä dhrtäh lokäh, Devltvarp Visņunā dhrta, tvam ca Dhāraya Mām Devi Pavitram Kuru-casanam," (O Mother Earth! All the people on thy surface are held by thee. Thou art, O goddess ! held by the Lord, Visnu. Pray do thou deign to hold me on thyself, O goddess ! and make my seat pure), he should purify the floor of the abode of worship and with the hymn, " Apasarpantu Te Bhutäh, Ye Bhutah Bhuvi Samsthitäh, Ye Bhutäh Vighna-Kartarah, Te Gacchantu Äjnaya Hareh," (Ävaunt! Ye evil spirits, those evil spirits that haunt the surface of the earth, those evil spirits that create obsta- cles, let them depart hence, through the command of Hari), he should drive away the evil spirits, or through contemplating on the potential existence alone, of the five gross elements, earth and others, and their variants, purify them and also perform the preliminary worship of the holy receptacle, the conch and the like. Then uttering the prescribed Mantra-s for purifying the Darbhä-grass, the seat and the like, placing a pair of lamps on either side of the deity to be worshipped, after uttering the Mantra beginning with "So'ham Arka,"> and so on, (I am that reputed Sun, and so on), himself facing the north, assuming the Padma or other suitable posture and Controlling the bfeath through Pranayama, 26

402 THE VAISNAVOPANISAD-S

worshipping the reseptacle on his left side and the conch on the right side, in the prescribed manner, sprinkling the water in the conch over the deity, his own seif and the materials gathered for worship, pour- ing a little water .in the receptacle, he should cast off the water remaining in the conch. Then placing the five vessels intended for Padya, (water for washing the feet) and the like in front of him, Alling them with water perfumed with sandal, and worshipping the deity in front, along with the other deities forming the Svarana (retinue), with the „ prescribed Mantra-s for Ävähana (invocation) and the like, performing the Dvära-pūja, (worship of doorways), thus: Adhara- Bhägaya namah, (Salutation unto the nether part); . Ürdhva-Bhagäya namah, (salutation unto the Upper part); Pärs'väya namah, (salutation unto the sides); Daksina-Pärs'väya namah, (salutation unto the right side); Pas'cima-Pars'vaya namah (salutation unto the western side); Uttara-Pars'vāya namah, (salutation unto the northern side); Pitha-madhyagata-kamalaya namah · (salutation unto the lotus in the middle of the raised seat); Plțha-daksinabhage Des'ikaya namah, (salutation unto the preceptor on the right side of the raised seat); 5di-Kurmäya namah, (salutation unto the Primordial tortoise ; S'esäya namah (salutation unto the serpent); Prthivyai namah (salutation unto Mother Earth), Kamalaya namah (salutation unto the lotus); having thus performed the Dvära-puja, seated in the Padma or other suitable posture, with a cheerful countenance, while engaged in the Performance of worship, and

THE RAMA-TAPINY-UPANIȘAD 403

performed the worship of the nether, and upper parts and the sides as also the worship of the lotus in the middle of the raised seat; and having worshipped the preceptor seated in the seat studded with gems and overspread with a soft and fine cushion, having con- ceived of the power of the name Adhara in the Kurma (tortoise), in the Näga (serpent) and in the lotus of the earth, as well as under his own seat; and wor- shipped Vighna-raja, Durgā, Kșetrapāla and Vänl, along with their seed-syllables, and the like, fire and the several regions and the like at the feet of the raised seat thus : Garn, Gana-pataye namah (saluta- tion unto "gam," the seed-syllable and unto Gana- pati); Dum, Durgäyai namaḥ (salutation unto " Dum," the seed-syllable and unto Durga); Ksam, Ksetra- pälāya namah (salutation .unto " Kșam," the seed- syllable and unto the Ksetra-pälaka); Sam, Sarasvatyai namah (salutation unto " Sam, " the seed-syllable and unto Sarasvatl); Mūla-Prakrtyai namah (salutation unto .the primordial prakrti); Ksira-samudraya namah (salutation unto the ocean of milk); Ratna-dvipäya namah (salutation unto the Isle of gems); Ratna- sirphasanaya namah (salutation unto the throne set with gems); S'veta-cchattrāya namah (salutation unto the white umbrella); Ratnamantapäya namah (salutation unto the mansion set with gems); Kalpaka-vrksäya namah, (salutation unto the Kalpaka-tree); having wor- shipped Dharma and the like thus: Dharmaya namah, (salutation unto the right rule of conduct); Jfianaya namah, (salutation unto knowledge); VairagySya namah

404 THE VAISNAVOPANISAD-S

(salutation unto detachment); Ais'varyäya namaḥ, (salutation unto prosperity of all forms and kinds); and also their negatives in their respective regions thus: Adharmäya namah (salutation unto the negation of the right rule of conduct); Aniänaya namah (saluta- tion unto the negation of knowledge); Avairagyäya namah (salutation untonon-detachment); Anais'varyäya namah, (salutation unto penury). In the middle he should worship in order thus: Arkaya namah (salu- tation unto the sun); Somaya namaḥ (salutation unto the Moon); Agnaye namah (salutation unto fire); and further and further apart from the middle he should, in order, conceive the three circles enriched with seed- syllables, as of mobility, rhythm and inertia after worshipping them thus: Rajase namah (salutation unto mobility); Sattväya namaḥ (salutation unto rhythm) ; Tamase namah. (salutation unto inertia). Then in the chief cardinal points and also their sub-divisions, he should worship in turns the Ätman, the Antaratman, the Paramatman and lastly the Jnanatman thus: Ätmane namah (salutation unto the Atman); Antarāt- mane namah (salutation unto the Antaratman); Paramatmane namah. (salutation unto the Paramatman); Jfiänatmane namah (salutation unto the Jnanatman); and in the several directions outside the Yantra should he worship the Mäya, Vidya, Ekala and Para-siva- tattva-s thus: Mäyä-tattväya namah, (salutation unto the illusory principle); Vidyä-tattväya namaḥ, (salutation unto the pure, sentient principle); Ekala-tattväya ntamah, (salutation unto the one substance wherein all

THE RĀMA-TĀPINY-UPANIŞAD 405

eise is dissolved); Para-siva-tattväya namah, (salu- tation unto the transcendent auspicious principle); Mäyayai namah (salutation unto Mayā); Vidyayai namah (salutation unto Vidya); Anantāyai namaḥ (salutation unto the infinite veil); Padmayai namah (salutation unto Padma, Laksmi, the Maya S'akti of Visņu); Jfianatmane namah (salutation unto the Jfianatman); he should also worship therein the S'akti-s Vimalä and others thus : Vimaläyai namah (salutation unto flawless power); Utkarsanyai namaḥ, (salutation unto the uplifting power); Jhänayai namah, (salutation unto the knowing power); Kriyāyai namaḥ, (salutation unto the active power) ; Yogāyai namaḥ, (salutation unto the unifying power); Prahvyai namah, (salutation unto the power of Submission); Satyäyai namaḥ (salu- tation unto the power of veracity) ; Is'änäyai namaḥ (salutation unto the power of mastery); and (in the middle of the Yantra) Anugrahayai namah (salutation unto the power of benediction). He should also per- form the worship of the raised seat thus :- Om Namo Bhagavate Visnave, Vasu-devaya, (Om! salutation unto the all-pervading Lord Vasu-deva), Sarvatma- saipyoga-yoga-pithäya namah (salutation unto the unify- ing raised seat, whereon the various Ätman-s attain their complete identity). 1-6)

WORSHIPPING THE ÄVARANA-S, A PRELUDE TO THE MEDITATION ON THE LORD

Then (af ter worshipping, at each stage, each of the Avarapa-s individually, by invoking them by; name),

406 THE VAISNAVÖPANIŞAD-S

should the seeker after liberation offer worship unto the lord established in the middle of the Satkona thus: -" Salutation unto (the lord) seated on the throne; unto him with two (broad) Shoulders; unto him with the bow on one side and the quiver of arrows on the other; unto him assuming the gesture of the Jnana-Mudra with his right hand; unto him interested in holding conversation with Hanumat and others around him ; unto him who has Sita adorning his left lap ; unto the lord, S'ri-Räma-candra anointed as king of the realm, salutation ; unto the illustrious S'ri-Rama surrounded by Sita, Bharata, S'atrughna, Hanumat, Sugriva, Vibhlsana and Laksmana, in the middle of the Satkona." In the six corner angles and at the centre should he worship thus :- "Ram unto the heart Namah; Rim, unto the crest, Svaha; Rum, unto the tuft of hair, Vasat; Raim, unto the armour,-Hum ; Raum, unto the two eyes, Vausat; Rah, unto the missile, Phat; unto S'ri-räma with the aforesaid limbs and accoutrements Salutation." Then at the root of the petals of the first eight-petalled lotus, he should worship as follows : (In the intermediate quarters commencing from the south-east, in order,) Salutation unto the Ätman ; salu- tation unto the Antaratman; salutation unto the Paramatman; and salutation unto the Jnanatman. (In the principal quarters, commencing from the east, in order, Salutation unto S'rl-rama, having Nivrtti, (the power of renunciation) as his investiture, salutation unto him having Pratistha; (the power of tranquillity) as his. investiture; salutation unto him having

THE RÄMA-TĀPINY-UPANIŞAD 407

Vidya, (the power of knowledge) as his investiture; salutation unto him having S'ri, (the power of affluence) as his investiture; salutation unto S'ri-rama (at the centre). At the tips of the petals of the first of eight- petalled lotus, he should worship, in the order and manner aforesaid, thus: (in the intermediate quarters, commencing from the south-east), Salutation unto Vasu- deva; salutation unto Samkarșaņa; salutation unto Pradyumna; salutation unto Aniruddha ; (in the prin- cipal quarters commencing from the east), salutation unto S'ri-rama, having S'ri as his investiture ; salutation unto him having Kirti, (fame) as his investiture; salutation unto him having Pusti, (nourishment) as his investiture; salutation unto him having Rati, (enjoyment) as his investiture; salutation unto S'ri-rama (at the centre); at the roots of the petals of the second eight-pet- alled lotus, (commencing from the east in the following order); salutation unto S'ri-rama surrounded by Hanu- mat; by Sugriva; by Bharata; by Vibhişaņa; by Lakş- maņa; by Angada ; by S'atrughna ; and by Jambavat; similarly at the tips of the petals of the second eight- petalled lotus should he worship (as above) ; salutation S'ri-rama surrounded by Dhrsti; by Jayanta; by Vijaya; by Surästra; by Rāstra-vardhana; by As'oka; by Dharma-päla; and by Sumantra. Similarly, in the petals of the twelve-petalled lotus should he worship the twelve sages, Vasistha, Vāma-deva, Jäbäli, Gautama, Bharadväja, Vis'vämitra, Välmikin, Narada, Sanaka, Sanandana and Sanat-kumara individually ahd meditate upon S'ri-rama as surrounded by the twelve sages

408 THE VAISNAVOPANISAD-S

collectively at the centre of the Yantra. Similarly, in the petals of the sixteen-petalled lotus should he worship Nila, Nala, Suseņa, Mainda, Dvivida, Sarabha, Gandha- mädana, Gavaksa, Kirița, Kundala, S'rivatsa, Kaustubha, S'ańkha, Cakra, Gada, and Padma, individually and S'rl-rama as surrounded by them collectively at the centre; similarly in the petals of the thirty-two-petalled lotus, should he worship Dhruva, Soma, Apa, Ahvaya, Anila, Anala, Pratyusa and Prabhlsa, the eight Vasu-s); Virabhadra, S'ambhu, Girls'a, Aja, Eka-päda, Ahirbu- dhnya, Pinākin, Bhuvanes'a, Kapāli, Dikpati, Sthāņa and Bharga, (the eleven Rudra-s ;) Varuņa, Surya, Vedänga, Bhanu, Indra, Kavi, Gabhasti, Maya, Hiranya-retas, Diväkara, Mitra and Visnu, (the twelve Aditya-s); and Dhätr, (the creator) individually; and S'rl-rama as surrounded by them collectively, at the centre; similarly in the interior of the Bhügrha, should he salute the eight lords of the cardinal points, Indra, Agni, Yama, Nirrti, Varuna, Vayus, Kubera, and Isana in the eight directions, and Brahman and Ananta in the upper and nether parts, individually and Sri-räma as .surrounded by them collectively at the centre; outside the Bhugrha, he should worship the respective weapons of these guardians, viz., the thunderbolt, the scorching power, the stick, the sword, the rope, the goad, the mace and the trident, individually and S'ri-räma as surrounded by them collectively, at the centre; having thus worshipped the lord along with his limbs and retinue, individually and collectively, with the sixteen marks of paying homage, in the prescribed manner,

THE RĀMA-TĀPINY-UPANIȘAD 409

and repeäted in his presence the Räma-Tāraka-Mantra six thousand times, and also the Rama-Gäyat-tri, the Räma-Mäla-Mantra and the Mantra-s relating to Laks- mana and others, and having dedicated all these prayers unto him, he should then withdraw the lord from the Yantra unto his own heart, and eat the food placed in the presence of the lord, for his propitiation, after distributing a portion of it to Brahmana-s and devote all the rest of his available time to the remem- brance of the lord's name. Having thus worshipped the lord, (individually and collectively), along with all his limbs and retinue, such as Hanumat and others, Dhrsti and other ministers, the guardians of the points of the compass and their weapons, as also Vasistha and other sages, Nila and other chiefs, he should invoke the lord Raghava, and adore him with sandal and other marks of paying homage, and various valuable and sacred tributes, and having also uttered the various formulas and prayers in praise of him, he should withdraw Him into his own heart. (6-7)

ATTAINMENT OF LIBERATION THROUGH THE GRACE OF THE LORD

I worship Räma (who is the self-manifest Param- atman) of the aforesaid description, (either of the form of an image or a Yantra in accordance with the stage of development of the worshipped), who is the great prop of the Universe and is of the form of infinite existence, pure sentience and unsurpassed bliss. He who worships

410 THE VAIȘNAVOPANIȘAD-S

this enemy of phenomenal existence (the lord S'ri-räma, the Paramatman), wielding the mace, the conch the discus and the lotus, attains by all means liberation (through the knowledge derived through Räma's grace). That Raghava, who, once upon a time, disappeared suddenly from view, wielding the conch and the discus, as well as the mace and the lotus, along with S'itä (Laksmi), along with his brothers, along with his retinue, nay, his capital city and all the worlds, remains for all time as the Paramatman, that pervades the entire Universe and is the prime cause of all liberation, remaining as the Brahman alone. Those that are his faithful devotees, after enjoying their fulfilled hearts* desires to the füllest extent, attain similarly the möst exalted State of the Brahman, by themselves becoming the Brahman alone. These hymns are likewise endowed with the virtue of bestowing the boon of the grati- fication of all desires of the heart Those who study them, attain the highest type of liberation, (Sayujya) identity with the Brahman alone, with all their flaws eradicated. (8-10)

THE UTTARA-TÄPINI

KHANDA I

IMPARTING INSTRUCTION RELATING TO THE WORSHIP OF THE AVIMÜKTA

[The great Sage Yäjna-valkya, having once won in a contest over the Brahmana-s assembled in-the.

THE RAMA-TAPINY-UPANIŞAD 411

sub-urban forests in the vicinity of Mithila, the capital of the Royal saint Janaka in a disquisition held under Janaka's auspices, and imparted the Para-brahma-vidyä acquired by him unto Janaka, stayed there for a while, along with a multitude of his own disciples. Brhaspati, one of them, eagerly wishing to know from the well-nigh omniscient Guru of his, Sage Yajña-valkya, about the real nature of the Avimukta, sought to be enlightened by him in the matter.] Brhaspati said unto'Yajna-valkya thus :- " Anent which Kuru-ksetra, (the most sacred among places of pilgrimage), has it been said that it is the place for the Deva-s to worship the lord and the abode of the Brahman for all beings, (as its name implies, that it protects people resorting to it from the painful con- sequences of their sinful action) ? " [In an esoteric sense it means, the body, which is the abode of the Präna, the Deva-s, (the inner senses), (resident wherein) find therein a fit place of rest for worshipping their Deva, the Ätman, by suitably functioning therein, with a view to the attainment of the Ätman, and all beings, (by directing their senses properly), find therein a suitable vehicle for the attainment of the Brahman.] " Verily it is Avimukta, (a place of pilgrimage near Benares), that is the Kuru-ksetra, (the protector of all people resorting to it from the painful consequences of sinful actions), which is the place for the Deva-s to worship the lord and the abode of the Brahman for all beings," replied Yäjna-valkya unto Brhaspati and further added as follows : "From what you say it

412 THE VAISŅAVOPANISAD-S

follows, that whithersoever a seeker goes, whether in the direction of the Prayäga or in the opposite direction, that place alone should he verily conceive as the Avimukta in the attitude, "This alone is the Brahman," or as the Kuru-ksetra, the place for the Deva-s to worship the lord and the abode of the Brahman for all beings." [This term, " Avimukta," which literally means, " that which is not liberated " is construed here as, '"that which should not be given up," (i.e., the Brahman). It goes without saying that there is neither liberation, nor bondage for the Brahman. The word has also an esoteric significance, it being used to indicate the centre of Psychic energy known as the Ajña-cakra, with its seat in the middle of the eye-brows and con- strued as the seat wherein the actual knowledge of the Brahman, which is free from ignorance, desire and action is attained.] Here, (when the form of the Avimukta, the Kuru-ksetra is realized as the Brahman), when the vital airs depart (from the body of such seeker), the Lord, Rudra imparts unto him the know- ledge of the Brahman of the character of existence, sentience and bliss, as the Taraka, (the boat wherewith to cross the ocean of worldly existence). By such initia- tion the seeker, becoming immortal, is liberated (from the delusion of the existence of things apart from the Brahman and remains as the Brahman alone). Hence even before the knowledge of the existence of the Brahman alone dawns upon him, he should apply him- self through his service to the Avimukta alone, (medi- tating always on fhe Jyotir-linga maliifest in the

THE RÄMA-TAPINY-UPANISAD 413

Äjffäcakra between the eye-brows, in the attitude, " I am the Jyotir-liÄga,") and should not give up the Avimukta, (the inner-most Atman, the Is'vara), tili he realizes the knowledge of the Brahman alone. In this manner this Sage, Yajna-valkya replied unto Brhaspati begin;iing with " O Lord," and Brhaspati, in his turn, received the exposition of Yajna-valkya with due res- pect-thus. (1-3)

KHAŅŅA II

THE SIX-SYLLABLED FORMULA OF RAMA, .OF THE CHARACTER OF A TARAKA

Thereupon, Bharadväja asked this Yajna-valkya thus : " What, pray, is the Taraka (boat) ? What does it help to cross ?" Yajna-valkya replied untö him thus: " (First) the seed-syllable of fire elongated and coupled with the Bindu (nasal) (i.e., Ram), then the seed-syllable of fire elongated (i.e., Rä), when conjoint with the sylla- bles " Maya namah", (yielding the Mantra, " Ram Ramaya namah", (Ram, salutattion unto Rama), is the six-syllabled Täraka; also conjoint again with the syllables " Candräya namah/' and " Bhadraya namah," (yielding the Mantras " Ram, Räma-candraya namah," and " Ram, Rama-bhadräya namah," (meaning, " Ram, salütation unto Räma-candra," and " Ram salutation unto Räma-bhadra,") constitutes the eight-syllabled Taraka-s, All these are to be worshipped as of the character of the'Brahman and of the nature of infinite

414 THE VAIȘNAVOPANIȘAD-S

existence, pure sentience, and unsurpassed bliss. Of the six-syllabled Taraka and the Omkara-Täraka, the " A-kara " (of the latter) is identical with the first syllable (of the former). The " U-kära " is identical with the second syllable. The "Ma-kära" is identical with the third syllable. The Ardha-mäträ, (the nasal) is identical with the fourth syllable. TheBindu (the dot) is identical with the fifth syllable. The Nada (resonance) is iden- tical with the sixth syllable. Because of its being the means wherewith to cross the ocean of worldly exis- tence, it becomes the Taraka. Do thou then know that alone as the Taraka-Brahman. It should be realized that that alone should be worshipped. For the reason that it enables one to cross over the ocean of worldly existence and affords protection from re-entry into countless wombs and births therefrom, from old age, death and the great fear of swirling through worldly existence over and over again, for that reason is the six-syllabled Mantra styled as the Taraka. (1-3)

FRUIT DERIVED FROM UTTERING THE TARAKA AS JAPA

That Brahmaria, who ever utters as Japa this Taraka, crosses over sin ; he crosses over death ; he crosses over the sin of slaughtering a Brähmana ; he crosses over the sin of destroying an embryo ; he crosses over the sin of having desisted from maintaining the sacrificial fire ; he crosses over the sin of slaughter of

THE RAMA-TAPINY-UPANISAD 415

all kinds ; he crosses over the ocean of worldly existence; he crosses over all obstacles; he becomes one who has sought asylum under the Avimukta; he becomes a high-souled one, and attains immortality, through the realization of the true import of the Täraka- Mantara. (4)

RAMA, OF THE CHARACTER OF THE IMPORT OF THE PRAŅAVA

In this connection, there occur the following verses :- Laksmana, (the son of Sumiträ), sprung out of the Syllable "A-kära" is of the character of the Vis'va ; S'atrughna, sprung out of the syllable "U-kära," is of the character of the Taijasa ; Bharata, sprung out of the syllable Ma-kära, is of the character of the prajna, while Räma of the character of the Ardha- mätra, (the Turya-turlya) is the absolute embodiment of the bliss of the Brahman. Under the inspiring influence of S'rl-räma's presence, the illustrious Sita becomes the prime cause and the chief support of phenomenal existence, the chief source of the creation, sustenance and destruction of all embodied beings, and should be realized as what is designated as the Müla-prakrti, (the primordial originant of the Uni- verse) ; she being of the character of the Pranava, the expositors of the Brahma-vidyä declare her as the Prakrti (corresponding to the Paramapurușa, the illu- strious Räma-bhadra)-Thus. (5-8)

416 THE VAIȘNAVOPANISAD-S

THE REAL NATÜRE OF THE PRANAVA AND ITS IMPORT (THE PARA-BRAHMAN)

This syllable, "Om," comprises all phenomenal and noumenal existence. A supplementary explana- tion of this is, all that has been, all that shall be, and all that is, all is the Omkära alone, at all times, in all places, and under all circumstances. Whatever eise that transcends the three durations, all that also- is the Omkära alone. All phenomenal existence is verily this noumenal Brahman ; this Atman is the Brahman. The reputed Atman is made up of four quarters. The quarter is what remains in the waking State, projecting its sentience outwards, possessed of the seven limbs, (the celestial region, the Sun, and the five gross ele- ments), having nineteen-faces, (consisting of the five organs of perception, the five organs of action, the five vital airs, the mind of volitions, the thinking mind, the intellect and individuality, as the Channels of function- ing) and enjoying, as the Vais'vänara, the gross percep- tions of phenomenal existence. The second quarter is what is the dreaming State, projecting its sentience both invvards and outwards, possessed of the same seven limbs and nineteen faces, (as the first quarter), and enjoying as the Taijasa, the subtle perceptions of phenomenal existence. Wherein the sleeper has no desire to gratify, and experiences no dream, that is the sleeping State. The third quarter is what is iden- tical with the sleeping State, the remaining as the paljpable sentience alone füll of bliss, and verily

THE RÄMA-TÄPINY-UPANIȘAD 417

enjoying unsurpassed bliss, as the Präjfla, with the mind alone as its face. This Ätman is omnipotent; this Ätman is omniscient; this Stman is immanent in all; this Ätman is the prime source of all and is verily the original source, as well as the final resting place of all beings. What those proficient in the lore of the Brahman consider as not sentient within, as not sentient without, as not sentient either within or without, as not sentient at all, as not non-sentient, as not being of the character of palpable sentience, as incapable of being seen, as incapable of being des- cribed, as incapable of being grasped, as devoid of definition, as incomprehensible, as incapable of being demonstrated as the essence of the settled belief in the one Ätman, wherein phenomenal existence Stands abated, which is tranquillized, auspicious and peerless, that is the fourth quarter. That is the Atman. That ought to be realized specifically with its füll import. (9-14)

ESTABLISHING THE IDENTICAL NATURE OF THE INNERMOST ÄTMAN WITH THE BRAHMAN

The ever effulgent (Ätman) devoid of ignorance and its concomitants, that removes all bondage from its own seif, that is ever devoid of the dual perception, that is of the form of unsurpassed bliss, that is of the form of the absolute, infinite, noumenal existence, forming the substratum of all phenomenal existence, whereform have been eradicated ignorance, darkness 27

418 THE VAIȘNAVOPANISAD-S

and delusion, that innermost Ätman, " Ahaip," should be conceived of as, " I alone am the Stman." " OM," that is the real existence, which is the transcendent Brahman, the lord, Rama-candra of the character of absolute sentience. That transcendent Brahman am I. " Om." The essence of that transcendent radiance of the character of Räma-bhadra am I. " Om." Having grasped the Atman in this manner, through the mind, complete identity should be established with the Brahman, by the practitioner. (15-17)

LIBERATION THROUGH THE REALIZATION OF THE TRUE CHARACTER OF RĀMA

Those, who, out of real conviction, always declare, " I am Rama," are, of a certainty, not swirling in worldly existence, but are undoubtedly Rama alone. Thus the Upanisad. He who knows thus becomes liberated. Thus says Yäjna-valkya. (18, 19)

KHANDA III

IDENTITY BETWEEN THE INTERNAL AND THE EXTERNAL AVIMUKTA

Thereupon, (after the determination by Yäjna- valkya of the questions raised by Brhas-pati and Bharadvaja), Atri, (the son of Brahman), asked Yäjna- valkya thus: " How can I realize this Taraka-brahman, non-differentiated from the innermost Atman, that is

THE RÄMA-TAPINY-UPANISAD 419

characterized as the infinite, that is indistinct, that is füll of unsurpassed bliss, that is the one absolute sentience ? " The reputed Yajna-valkya replied unto him thus: " That Taraka-brahman non-differentiated from the innermost Ätman should be worshipped as the Avimukta. The Taraka-brahman that is the in- finite and indistinct Atman, is established in the Avi- mukta, the Is'vara that is subject to Upädhi." (Query): Wherein is that Avimukta, the Is'vara that is subject to Upadhi, established ? (Answer): [That is established midway between Varana and Näsi. (Query) : What is verily the Varana and what the Näsi? (Answer): That is the Varaņa, which causes the removal of all sins that have been committed in the course of previous incarnations. That is Nasi which destroys all the sins committed by the organs of perception and action. (Query): Which is the seat of the Avimukta ? (Answer): Where the middle of the eyebrows and the top of the nose meet, that is the meeting place of the celestial world, the Brahma-kapala, (the cranium, wherein the Brahman abides), and the Para, (the other, the ter- restial world, down to the chin). Knowers of the Brahman worship this meeting place, wherein the Avimukta is established, as their own Atman, at the junction of the nose and the eyebrows, (in the Äjna- cakra, by being intensely absorbed in the meditation of the Joytir-linga established there). That Avimukta is worthy of being meditated upon and worshipped. He who knows this in this manner, declares it to be the knowledge wherewith to attain the Avimukta, (the

420 THE VAISNAVOPANISAD-S

Is'vara subject to Upadhi, whose realization should by no means be given up by the seeker; and simultane- ously with the attainment of such knowledge the seeker becomes the Is'vara capable of initiating his faithful devotees into the secret of the knowledge of the Täraka, in their last moments, whereby they could become the non-differentiated Brahman alone). (1-8)

INITIATION INTO THE RAMA-TARAKA, BY S'IVA, OF PERSONS AT THE POINT OF DEATH.

[After expounding the meditation on the Jyotir-linga of the Ajfia-cakra, as the means to be adopted for the attainment of the Brahman by the practitioner with the highest qualification, Yäjna-valkya then explained to Atri, that in the case of those possessed of middling qualification, the famous Käs'i alone is the Avimukta, and that on giving up their bodies at that place of pilgrimage they would attain their salvation through initiation into the Taraka-mantra of S'rl-räma by the lord, Parames'vara.] Then Yajna-valkya spoke unto Atri thus: "The bull-ensigned lord S'iva uttered as Japa the (six-syllabled) Maritra of Räma at Kās'i, for a thousand eras of Manu, attended with the utter- ing of prayers, offering of the oblations to the sacred fire and worship, followed by recounting the various names and epithets of S'ri-räma. Thereupon, being very much pleased, the Paramätman, Srl-räma

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appeared before him and spoke unto S'ankara thus : " O Parames'vara, choose whatever thy heart desires. I shall surely bestow it on thee." Thereupon Is'vara asked S'ri-räma of the character of existence, senti- ence and bliss thus: "In this sacred spot, Käs'i, hallowed unto me, should any embodied mortal die, either at the Mani-karnikä-ghat or elsewhere on the banks of the Ganges, I seek the liberation of that being and no other boon, at thy hands." Unto him the reputed S'ri-räma replied thus : " O Lord of the gods, in this spot hallowed unto thee, those that die, at whichever part it may be, even if they should be worms, insects and the like, may they become liberated, (as desired by thee), and not otherwise. In this Avimukta, this hallow- ed spot of thine, I shall be ever present, immanent in stones, images and the like, for accomplishing the libe- ration of all beings dying therein. O S'iva, whoever worships me with true devotion and with this Mantra, in this sacred spot, him shall I release from the sin of killing Brähmana-s and the like. There need be no anguish on thy part on that account. Whoever receive the six-syllabled Mantra of mine at thy hands or at the hands of Brahman, while alive in this world attain the realization of the Mantra and when they pass away obtain release and reach me. Shouldst thou, of thy own accord, utter as Upadetfa, my Mantra in the right ear of any one whatsoever, who is at the point of death, that person will surely stand liberated from phenomenal existence. Thus was spoken by S'ri-räma-candara (unto S'iva). (11-16)

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KHANDA IV

MANTRA-S THAT BRING ABOUT THE DIRECT MANIFESTATION OF S'RI-RĀMA

Thereupon Bharadväja asked sage Yäjña-valkya thus : " Now, pray teil me, praised by what Mantra-s will S'rl-rama-candra be propitiated and directly mani- fest himself ? Pray relate the Mantra-s unto us O Lord." Then Yajfia-valkya replied unto him thus : " The lord Brahman, taught by S'rl-rama-candra, in days of yore, in the Satya-l'oka, in the following manner, makes salu- tation even now, as described in the following Mantra: Brahman propitiated the transcendent supreme lord Nārayarja, assuming a prodigious form overlapping the entire Universe, pervading all things at all times, every- where, the non-ailing one of the character of the one, absolute sentience, füll of unsurpassed bliss, that is of the real form of the transcendent Brahman, ever re- membering him in his mind thus: "Om, He who is the reputed S'rl-rama-candra, that is the Paramätman of unsurpassed bliss, wherein there is no dual percep- tion caused by misery, who is identical with the trans- cendent Brahman, the Viräj of the worlds, Bhūr-bhuvas- suvah, salutation unto him (in the differentiated and the non-differentiated aspects), salutation (1). He who is the reputed S'il-rama-candra, that is the Paramätman of bliss, wherein there is no dual perception caused by misery, who is identical with the indivisible one essence of the Parmätman, the Viräj of the worlds, Bhur- bhuvas-suvah, salutation unto him (in the differentiated

THE RAMA-TAPINY-UPANISAD 423

and non-differentiated aspects), salution (2). He who is the reputed S'ri-räma-candra, that is the Paramātman of bliss, wherein there is no dual perception caused by misery, that is identical with the blissful immortality of the Brahman, the Viräj of the worlds, Bhūr-bhuvas- suvah, salutation unto him, (in the differentiated and non-differentiated aspects), salutation (3). He who is the reputed S'ri-räma-candra, that is the Paramätman of bliss, wherein there is no dual perception caused by misery, that is identical with the Täraka-Brahman, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (4). He who is the reputed S'ri- räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with Brahma, Visnu and Mahes'vara, that is identical with the Ätman of all the deva-s, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (5). He who is the reputed S'ri-räma- candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with all the Veda-s, along with their subdivisions, their branches, the Itihäsa-s and the Puräna-s the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (6). He who is the reputed S'ri- räma-chandra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Atman immanent in the Jiva, the

424 THE VAISNAVOPAMSAD-S

Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (7). He who is the reputed S'ri- räma-candra, that is the Paramätrnan of bliss, wherein there is no dual perception caused by misery, that is identical with the Ätman that is immanent in all embodied beings made of the gross elements and enjoying the subtle elements, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differ- entiated and non-differentiated aspects), salutation (8). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with what are characterized as having become the Deva-s, the Dänava-s and human beings, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), saluta- tion (9). He who is the reputed S'ri-räma-candra, that is the Paramätman of bliss, wherein there is no dual perception caused by misery, that is identical with the ten Avatära-s, Matsya, Kūrma and others of Vispu, the Viräj of the worlds, Bhūr-bhuvas, suvaḥ, salutation unto him (in the differentiated and non- differentiated aspects), salutation (10). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Ätman of the four inner senses, the mind of volitions, thought, intellect and individuality, the Viräj of the worlds, Bhur-bhuvas- suvalj, salutation unto him (in the differentiated and

THE RÄMA-TAPINY-UPANIŞAD 425

non-differentiated aspects), salutation (11), He who is the reputed S'ri-rama-candra, that is the Para- mätman of bliss, wherein there is no dual percep- tion caused by misery, that is identical with the Präna, the Viraj of the worids, Bhür-bhuvas-suvah, salutation unto him (in the differentiated and non- differentiated aspects), salutation (12). He who is the reputed S'ri-rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with Yama, (the Controller), the Viraj of the worids, Bhur-bhuvassuvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (13). He who is the reputed S'ri- rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with Antaka (the god of death), the Viraj of the worids, Bhür-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated as- pects), salutation (14). He who is the reputed S'ri- rama-candra, that is the Paramatman of bliss, where- in there is no dual perception caused by misery, that is identical with Mrtyu, (the dispenser), the Viraj of the worids, Bhür-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (15). He who is the reputed S'rl- räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with immortality, the Viraj of the worlds, Bhür-bhuvas-suvah, salutation unto him (in the differ- entiated and non-differentiated aspects), salutation (16).

426 THE VAISNAVOPANISAD-S

He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual percep- tion caused by misery, that is identical with the five great gross elements, the Viräj of the worlds Bhūr-bhuvas-suvah, salutation unto him (in the differ- entiated and non-differentiated aspects), salutation (17). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Atman of animate and inanimate beings, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-diffentiated aspects), salutation (18). He who is the reputed S'ri-räma- candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the five fires, the Viräj of the worlds, Bhur-bhuvas- suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (19). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the seven Vyährti-s, Bhur- bhuvas-suvah, mahas-Janas-Tapas and Satya, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects) salutation (20). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with Vidyä, the Viräj of the worlds, Bhur-bhuvas-suvah, salu- tation unto him (in the differentiated and non-differen- tiated aspects), salutation (21). He who is the reputed

THE RAMA-TAPINY-UPANISAD 427

S'ri-rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with SarasvatI, the Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differen- tiated and non-differentiated aspects), salutation. (22). He who is the reputed S'ri-räma-candra, that is the Paramätman of bliss, wherein there is no dual percep- tion caused by misery, that is identical with Laksmi, the Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (23). He who is the reputed S'ri- rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with Gauri, the Viraj of the worlds, Bhur- bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (24). He who is the reputed S'ri-räma-candra, that is the Para- mätman of bliss, wherein there is no dual perception saused by misery, that is identical with Jänakl, the Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (25). He who is the reputed S'ri-räma- :andra, that is the Paramätman of blisö*, wherein there is no dual perception caused by misery, that is identical with the three worlds, the Viräj of the worlds, Bhur- bhuvas-suvah, salutation unto him (in the differentiated nid non-differentiated aspects), salutation (26). He tfho is the reputed S'ri-räma-candra, that is the Para- nätman of bliss, wherein there is no dual perception :aused by misery, that is identical with the Sun, the

428 THE VAISNAVOPANISAD-S

Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (27). He who is the reputed S'ri- räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Moon, the Viräj of the worlds, Bhūr- bhuvas-suvah, salutation unto him (in the differen- tiated and non-differentiated aspects), salutation (28). He who is the reputed S'ri-rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the stars, the Viräj of the worlds, Bhur-bhuvas- suvaḥ, salutation unto him (in the differentiated and tion-differentiated aspects), salutation (29). He who is the reputed S'ri-rama-candra, that is the Param- atman of bliss, wherein there is no dual percep- tion caused by misery, that is identical with the tiine planets, the Viräj of the worlds, Bhur-bhuvas- suvah, salutation unto him (in the differentiated ind non-diffèrentiated aspects), salutation (30). He who is the reputed S'ri-rama-candra, that is the Paramatman of bliss, wherein there is no dual perception ca*üsed by misery, that is identical with the eight guardians of the points of the compass, the Viräj of the worlds, Bhur-bhuvas-suvah, saluta- tion unto him (in the differentiated and non-differ- sntiated aspects), salutation (31). He who is the reputed S'ri-rama-candra, that is the Paramatman of Miss, wherein there is no dual perception caused by misery, that is identical with the eight Vasu-s, the

THE RAMA-TAPINY-UPANISAD 429

Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (32). He who is the reputed S'rt- rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the eleven Rudra-s, the Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differ- entiated and non-differentiated aspects), salutation (33). He who is the reputed S'rl-rama-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the twelve Äditya-s, the Viraj of the worlds, Bhūr-bhuvas- suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (34). He who is the reputed S'rl-rama-candra, that is the Paramātman of bliss, wherein there is no dual perception caused by misery, that is identical with the three dura- tions, the past, the present and the future, the Viräj of the worlds Bhur-bhuvas-suvah, salution unto him (in the differentiated and non-differentiated aspects), salutation (35). He who is the reputed S'ri-rama- candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identi- cal with what pervades beyond the Macrocosm, the Viraj of the worlds, Bhür-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated as- pects), salutation (36). He who is the reputed S'ri- räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Hiranya-garbha, the Viraj of the

430 THE VAIȘNAVOPANISAD-S

worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated aspects), salu- tion (37). He who is the reputed S'ri-räma-candra, that is the Paramätman of bliss, wherein there is no dual perception caused by misery, that is identical with the Prakrti, the Viräj of the worlds, Bhur-bhuvas- suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (38). He who is the reputed S'rl-räma-candra, that is the Para- matman of bliss, wherein there is no dual perception caused by misery, that is identical with the Omkära, the Viräj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and non-differentiated ispects), salutation (39). He who is the reputed S'ri- räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the four-fold Ardha-maträ, that is the Viräj, of the worlds, Bhur-bhuvas-suvah, salutation anto him (in the differentiated and non-differentiated ispects), salutation (40). He who is the reputed S'rl- ·äma-candra, that is the Paramatman of bliss, wherein :here is no dual perception caused by misery, that is dentical with the Parama-purusa, that is the Viräj of :he worlds, Bhur-bhuvas-suvah, salutation unto him (in ;he differentiated and non-differentiated aspects), ;alutation (41). He who is the reputed S'rl-räma- :andra, that is the Paramatman of bliss, wherein there s no dual perception caused by misery, that is identi- :al with the Mahes'vara, that is the Viräj of the vorlds, Bhur-bhuvas-suvah, salutation unto him (in the

THE RAMA-TAPINY-UPANISAD 431

differentiated and non differentiated aspects), salutation (42). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the" Mahä-deva, the Viräj of the worlds, Bhūr-bhuvas-suvaḥ, salutation unto him (in the differentiated and non- difFerentiated aspects), salutation (43). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Mantra, " Om, Namo Bhagavate Väsu-deväya " (" Om," salutation unto the lord, Väsu-deva), the Viraj of the worlds, Bhūr-bhuvas- suvaḥ, salutation unto him (in the difFerentiated and and non-difFerentiated aspects), salutation (44). He who is the reputed S'ri-räma-candra, that is the Para- mätman of bliss, wherein there is no dual perception caused by misery, that is identical with the great Lord Visnu, that is the Viraj of the worlds, Bhūr-bhuvas- suvah, salutation unto him (in the differentiated and non-differentiated aspects), salutation (45). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein is no dual perception caused by by misery, that is identical with the Paramatman, that is the Viraj of the worlds, Bhur-bhuvas-suvah, salutation unto him (in the differentiated and rion- differentiated aspects), salutation (46). He who is the reputed S'ri-räma-candra, that is the Paramatman of bliss, wherein there is no dual perception caused by misery, that is identical with the Vijnänätman, that is the Viräj of the worlds, Bhur-bhuvas-suvah, salutation

432 THE VAIŞNAVOPANISAD-S

unto him (in the differentiated and non-differentiated aspects), salutation (47). He who is the reputed S'ri r5ma-candra, that is the Paramätman of bliss, wherein there is no dual perception caused by misery, that is identical with the Atman of sentience, that is the one absolute non-dual existence, sentience and bliss, the Viräj of the worlds, Bhūr-bhuvas-suvah, salutation unto him salutation. Thus." Brahman said (unto the gods), " Do ye all praise the Deva, with the aforesaid forty-seven Mantra-s, for ever and ever. Therefrom will the Paramatman be pleased and will manifest himself directly." Hence, he who praises the Deva with these Mantra-s for all time, will see the Deva directly and also attain immortality. Thus the great Upanisad. (1-48)

KHAŅŅA V

THE GREAT POTENCY OF THE SIX-SYLLABLED MANTRA IN PRAISE OF RAMA

Thereupon, approaching sage Yajna-valkya, Bhara- dväja asked him thus: "Pray, do thou relate unto me about the potency of the (six-syllabled) king of Mantra-s in praise of S'rl-räma ". Then the celebrated Yajfia-valkya replied unto him thus: "The tran- scendent radiance that is self-manifest, that is füll of the sentience solely resulting from self-realization, what is characterized by that seed-syllable, (" Raip ") alone, forros the first syllable of the Mantra in praise

THE RAMA-TAPINY-UPAN1SAD 433

of S'ri-rama-candra. The (three-syllabled) Mantra, " Rämäya," should be understood thoroughly as the expression indicative of the Täraka-brahman, the indi- visible one essence of unsurpassed bliss, and of the character of the truth, bliss and non-dual sentience (of the Brahman) alone. The term " Namah," should be well understood as the one embodiment of füll- blown bliss. [The three together constitute the six- syllabled king of formulas, " Ram Rämäya Namaḥ." The esoteric significance of this Mantra is this. The four syllables, " Ram, Rämaya," signify the Brahman, the import of the term, "Tat," of the sacred text, " Tat tvam asi," while the two syllables, " Namah," together signify the import of the term, " Tvam," of the same sacred text, viz., the Jiva, the entire Mantra signifying the non-dififerentiated, peerless Brahman alone, resulting from the negation of the specific signi- ficance of the two parts constituting the whole.] All the gods seeking liberation (from the thraldom of worldly existence), ever pay homage (unto this Mantra alone), in their hearts, (thinking of remaining as the non-differentiated Brahman alone). He who always mutters this King of Mantra-s, the six-syllabled one in praise of S'ri-rama-candra becomes hallowed by fire, he becomes hallowed by air, he becomes hallowed by the sun, he becomes hallowed by the moon, he be- comes hallowed by Brahman, he becomes hallowed by the Lord Visiiu, he becomes hallowed by Rudra, he be- comes known unto all the gods, he becomes one who has performed and attained the fruits of all kinds of sacrifices ; the fruits derived from reciting the Itihasa-s, 28

434 THE VAIȘNAVOPANISAD-S

the Purana-s, and the Rudra-s a hundred-thousand times are attained by him; by recalling to mind the Mantra in praise of S'ri-räma-candra, the fruits derived from muttering the Gayat-tri a hundred-thousand times, are attained by him ; he becomes one who has muttered the Pranava ten thousand crores of times ; he sanctifies ten prior and ten posterior generations (of his ancestors and progeny). He becomes one, who sanctifies the entire row of persons among whom he sits for dinner, he becomes really great; he also attains immortality. (1-5)

VERSES DEMONSTRATING THE GREAT VIRTUES OF THE KING OF MANTRA-S

In this connection occur the following verses. Among the various Mantra-s, recognized by the several cults, such as, the Gänapatya-s, the S'aiva-s, the S'äkta-s, the Saura-s, and even the Vaisnava-s, (as capable of bestowing one's heart's desires), the Mantra (of six syllables) in praise of Rama, which yields all that is desired, is known as productive of fruit in a larger measure than others. Among the Mantra-s of the various cults, such as the Ganapatya and others, this six-syllabled Mantra is possessed of properties which are crores over crores of times more potent than the rest and at the same time yields fruit with the least effort on the part of the practitioner. This six-syllabled Mantra, which removes the multitudes of all sins and is the best among the best of all Mantra-s, is known as the King of all Mantra-s, and bums up. all

THE RĀMA-TĀPINY-UPANIŞAD 435

sins, whether committed in the course of a day or accumulated through a fortnight, month, season, or a füll year completely, even as fire would, a mountain of cotton-wool. By the mere utterance of the Mantra in praise of Räma, the sin of slaughtering thousands of Brähmana-s, whether committed wilfully or other- wise, likewise the major sins of stealing gold, drinking spirituous liquor, sexual intercourse with the Guru's wife and the like, in their tens of thousands, and crores and crores of thousands of sins resulting from minor offences, all these are expiated. Due to the potency of the Rama-mantra, evil spirits, ghosts of dead men, goblins, and the like, imps and Brahma-raksasa-s (vampires), run away, even from a great distance. This Mantra causes the attainment of all forms of prosperity in this world, of celestial bliss and the like, in the world hereafter, as also of liberation of the disembodied type of aloneness through identity with the lord S'rl-r5ma-candra, the Paramatman alone. By uttering the self-same Mantra, the sin that is ac- cumulated through the slaughter of domestic and wild animals, as also through drinking spirituous liquor, will at once be destroyed. The sin resulting from the eating of prohibited food, that arising from spurious knowledge, all this will be dissolved. The sin accruing from stealing gold belonging to a person well-versed in the Veda-s, as also from the pilfering of precious gems and the like, all that will be destroyed, soon. The sin resulting from slaying a Brahmaņa, a Ksatriya, a Vais'ya or a S'fldra, as well as whatever sin a human being accumulates out of his delusion, that also is

436 THE VAISNAVOPANISAD-S

destroyed. After having sexual intercourse with his own mother due to delusion or with women prohibited by the S'ästra-s, should one worship (Rama) through this formula, Räma will surely destroy such sin also. The sin that is accumulated through association with sinful persons guilty of grave crimes, and through holding conversation with them, sleeping or sitting in their Company or eating with them, Rama will destroy such sin. The sin resulting from slaying one's own father and mother deliberately, all this vanishes by the mere practice of this formula. This formula will very soon destroy even the sin that is inexpiable through undergoing the penitentiary rites prescribed, at Prayag and other sacred spots hundreds of times ; should one have deliberately committed any sin at the various sacred spots, such as Kuru-ksetra, even such sin will this formula destroy. This formula will at once destroy whatever sin that is inexpiable, even by undergoing expiatory mortifications, such as brand- ishing a red-hot sword, or keeping the Cändräyana- vow several times over again. This formula will at once destroy the sin accumulated by the receipt of various kinds of gifts, such as of the donor's weight in gold and otherg that cannot be expiated at all, even to the slightest extent by any other meajtis. " Whatever deliberate sin of the aforesaid kinds is capable of being committed by one in the three states (of waking, dreaming and sleeping), such sin will be completely expiated by the mere remembrance of this formula. Whatever deliberate sin of the aforesaid kinds is capable of being committed by one in the three states

THE RĀMA-TÄPINY-UPANIȘAD 437

(of waking, dreaming and sleeping), all such sin, which is at the root of bondage, will stand destroyed, on the imparting of this formula (to the sinner). All defects arising from the transgression of the rules prescribed, aflfecting all beings from Brahman down to the tiniest seed, whether of males or of females, are destroyed by this formula. In whichever parts of the globe is wor- shipped S'ri-rama-bhadra, (through this formula), at no time whatsoever will there be fear of famine, pesti- lence and the like in those parts. In none of the worlds is the like of this formula to be had ; so tranquillized, so graceful in its features, so devoid altogether of passion, and so affectionately disposed towards its devotees is the formula. The same is also borne out by the following Rk-s (hymns) : In the imperishable transcendent ether of the Rk (hymn in praise of S'rl- räma made up of six syllables) all the Vis've-deva-s, (the gods collectively) abide. The votary that does not know this (hymn of six syllables), what will he do with hymns in general apart from this ? The votaries (of this hymn in praise of Räma), that know its real nature, have their hearts' desires fulfilled. (What remains as the peerless, absolute existence, full-blown self-manifest sentience, and unsurpassed bliss), that alone is the State of remaining as the all-pervading Visnu, (the Brahman alone), shorn of the difference between the pervader and what it pervades. Sages (who have quelled within their minds the doubt relat- ing to the existence or non-existence of things apart from the Brahman) always visualize that most exalt- ed state of Visriu, actually as the Paramatman

438 THE VAISNAVOPANISAD-S

(S'ri-räma-candra alone) ; with their eyes outspread in the direction of the self-manifest sentience of the Para- mātman (S'ri-räma-candra alone), these vipra-s (most exalted knowers of the Brahman), with their passions cast away, and all their inner senses fully alert, ex- pound most clearly, that most exalted State of Visņu unto Ignorant folk like us. What is indicated by this most exalted State of Visnu, that is attainable through OITI ! the Turiya-turlya, that is indicated by the topmost part of the Turiyomkära, the Brahman that is identical with the Paramatman, the lord, S'ri-räma alone is the absolute non-differentiated real existence. Thus the üpanisad. (6-34)

THE RAMA-RAHASYOPANIȘAD

[This Upanisad, which is the fifty-fourth among the 108 Upanisad-s and forms part of the Atharva- veda, opens with a characterization of Räma as the Brahma-täraka, deals with the Anga-s of and the potency of the remembrance of his name, expounds the various Mantra-s of Räma, commencing from the monosyllabic one and ending with the thirty-two sylla- bled one, giving particulars as to their respective seers, metres, deities, potency, application and the like, the Mantra-s of Sita and other Anga-s of Räma, the Pujä- yantra-s of Räma and the manner of worshipping them, and winds up with explaining the import of the, Man- tra-s, their great potentiality and the fruits attainable by the practitioner therefrom].

CHAPTER I

RÄMA AS THE BRAHMA-TÄRAKA

The exalted Yogin-s, sage Sanaka and others, simü- arly other Rsi-s, (seers) and Prahlada and other devotees of the Lord, Vis^u, spoke unto Hanumän in the follow- ing manner : " O son of Väyu, the mighty-armed one !

440 THE VAISNAVOPANISAD-S

What is the real nature of knowledge recognized by knowers of the Brahman ? Among the various views propounded in the eighteen Puräna-s, in the eighteen Smrti-s (codes of spiritual and ethical conduct), in the four Veda-s, in the S'ästra-s, in the Vidyä-s, relating to the Atman and in the dogmas of the Ganapatya, Saura, S'aiva and S'äkta schools of thought (about the real nature of knowledge), which is to be recognized as the right one? Pray, relate unto us, O greatone of prodigious strength! " Thereupon Hanumän replied unto them thus : " O ye great Yogin-s, seers and devotees of the Lord, Visnu ! Do ye listen to these words of mine that are capable of destroying the bondage.of worldly existence. After due investigation into all these (various Puräna-s, S'mrtis, Veda-s, S'ästra-s, and the different cults aforesaid), the view to be recognized as the right one is that the Brahma-Taraka alone is the infinite real existence; that Räma alone, that is glorified as the absolute Brahman, that remains after the negation of the separate existence of things apart from the Brahman), is the Paramätman, the Para-brahman; that Räma alone in the highest type of austerity; that Räma alone is the transcendent real existence; that S'ri- Räma alone is the Brahma-Taraka, (that could be realized as the Brahman, through Täraka-yoga of the form of in- tense introspection, with the mind one-pointed and the pupils of the eye turned inwards in the direction of the Äjfiä-cakra, at the junction of the eyebrows and the topmost part of the nose, S'ri-Räma happening to be the Turya-turiya indicated by the Brahma-Taraka)." (1-6)

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PUTRA AND OTHERS, THE LIMBS OF S'RI-RAMA

when thus spoken to by Vayu-putra (Hanuman), sat Yogin-s, seers and devotees of the Lord, Visnu, Hanuman further thus : " Pray, do thou relate is (What are) the limbs of Rama." Hanuman, i Unto them thus : " Do ye then know as the Anga-s (limbs) of S'ri-Rama (the Paramatman, who incarnated in this world, for redeeming his plighted that he would come into being in Yuga after for the protection of the righteous and the des- >n of the unrighteous and thereby establishing the rule of right conduct, by assuming the form of Nara- the sustainer of the firm faith in attaining final ide through action and knowledge, and becoming an exemplar of truthfulness in thought, word and deed, son of king Das'a-ratha of yore), the following Vayu-putra, Vighnes'a, Van], Durga, Ksetra- palaka, Surya, Candra, Narayana, Nara-simha, Vayu- Varaha, and their characteristic Mantra-s, Slta, Laksmana, S'atrughna, Bharata, Vibhlsajpa, Sugriva, Ananda, Jambavat, and the Pranava. (Having known these as the limbs of Rama, one should recite their res- pective Mantra-s, either three times, or eight times or sixteen times, in the first instance, and then alone utter as Japa the Mantra of Rama. Then alone would S'ri- Rama directly manifest himself before the votary), without recourse to these limbs (as a preliminary step, and reciting their Mantra-s), S'ri Rama (and the utr- tering of his Mantra) would be a hindrance to the votary eving his purpose. (7, 8)

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ELIGIBILITY OF HOUSE-HOLDERS TO THE UTTERING AS JAPA OF THE PRANAVA, THE LIMB OF RĀMA

Having been thus spoken to again by Väyu-putra, they (the yogin-s, seers and devotees) asked Hanumän thus : "O Añjaneya of prodigious strength ! How can there be the eligibüity for the uttering as Japa of the Prariava on the part of Brähmana-house-holders?" Hanumän made reply thus : " Räma alone has said SO. For whom there is eligibuity for the uttering as Japa of the six-syllabled formula (in praise of Räma), for them there shall be eligibüity for the uttering as Japa of the Pranava and certainly not for others. Whosoever recites the Räma-mantra (com- mencing and ending it with the Prariava) and thereby merely recites by implication the Pranava composed of the syllables A-kära, U-kära and Ma-kära, as well as the Ardha-mäträ, I shall be favourably disposed towards him and bring about his well-being, (although as a matter of fact, neither a celibate, nor a house-holder, nor a Väna-prastha (recluse) has ordinarüy the authority to utter the Pranava by itself). (Should one wish to attain the State of Räma, then, even as a preliminary to the uttering of the six-syllabled formula of Räma, he should pronounce the name of the seer, the metre, the deity, the position of the syllabic and non-syllablic Clements composing the Mantra, its intonation, the characteristic Veda, the characteristic fire, and the characteristic attribute of the Pranava as a whole, and of the A-kära, U-kära, and Ma-kära, as well as the Ardha-mäträ, individually, twice as many times as he.

THE RAMA-RAHASYOPANISAD 443

recites the Räma-mantra and thereafter should he pronounce the Räma-mantra everyday, he becomes Rama. So it was said by Räma himself. Thereafter the Pranava has come to be described as a limb of Rama." (9,.10)

THE EXPIATION OF ALL SINS THROUGH THE REPETITION AS JAPA OF THE NAME OF RAMA

Vibhisana the Paulastya, after prostrating himself flatly on the ground, like a staff, in front of Räma, the slayer of the Paulastya Rävana, who was well-seated on his throne, spoke the following words : " O Lord of the race of Raghu-s, the mighty-armed! The mere attainment of thy State (by those sinless mortals, who recite thy Mantra and practise it along with the Mantra-s of thy limbs and the Praiiava has been related by thee. Also what is easily attainable through the worship of thy limbs and the reciting of their Mantra-s has been dealt with by thee. Now, what should be done by mortals guilty of the most heinous sins for easily attaining thy State, has yet to be related (by thee)." S'ri Räma replied unto him thus : There are five grave offences for which erring mortals deserve condign punishment. They are : Patricide, matricide, homicide involving the death of Brähmana-s, homicide involving the death of one's own Guru, homicide in- volving the death of crores of mendicants in holy Orders. These sins, though they involve the deaths of indi- viduals and though committed by countless individuals can be easily expiated. He who recites as Japa my

444 THE VAIȘNAVOPANISAD-S

name ninety crores of times Stands liberated from all the sins (of the aforesaid types) and will himself attain the State (of the Brahman) of the form of infinite existence, absolute sentience and unsurpassed bliss. There is no doubt about it (11-13)

EXPIATION OF ALL SINS, THROUGH THE RIMOPANISAD AND THE LIKE

Vibhișana again asked (Räma) thus: " Should one not possess the requisite capacity to do so, vvhat should he do ? " He replied unto him thus: "O Son of Kekasi! he who is unable to get himself initiated into my Mantra, but praises me with the Mantra-s, such as the six-syllabled one in praise of Räma every day and likewise reads the following books, dedicated for my worship, my Glta, my thousand names, my Vis'va-rüpa, my one hundred and eight names, the one hundred names of Räma, the king of hymns in praise of me, related by Närada, the Mantra-räja-stava, and the Sltä- stava uttered by Hanuman, he shall surely become equal to me and attain me without doubt, he shall become so without doubt. (14-15)

CHAPTER II

THE ONE-SYLLABLED MANTRA IN PRAISE OF RAMA

Sanaka and other sages then asked Hanumān thus: " O mighty-armed Anjaneya! Do thou relate unto us the various groups of Mantra-s in praise of

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Räma-candara, the Täraka-Brahman." Hanumän re- plied unto them thus: " That, which is established as the seed-syllable of fire (the short Ra), the bed of Visnu, viz. Ananta, (signifying the Dirgha matra, Ä), adorned with the crescent, (indicating the Bindu, nasal), (the three together forming the mono-syllable " Räm "), this king of mystic formulas, (of the character of) the Kalpa-ka-tree, (bestowing on its practitioners all their hearts* desires) is what is known as the mono- syllabic Mantra. Brahman (the creator) is its seer, Gayat-trl its metre, and S'ri-Räma its deity. With the seed-syllable " Ra " along with the Dirgha (mātra) and the half-moon (nasal) (i.e. with " Ram ") should the Anga and Kara-nyasa-s be performed (as prescribed), in the case of this Mantra and the Bija, the S'akti and the like should be applied for the purpose of attaining desired objecto The Dhyäna (meditation) of this Mantra is as follows. Meditating on the Param ätman (in the qualified aspect of S'ri-Rama) of the colour of the cloud, seated in the Viräsana-posture, on the lotus- seat in the raised platform, at the foot of a Mandära tree, on the banks of the Sarayu river, resplendent with the Cin-mudrä (gesture assumed by his right hand), with his left hand placed on his left thigh, in the Company of Sita and Laksmana, introspecting within himself, with a view to see his own Ätman of unsur- passed radiance, in his own Ätman, (through his own Ätman), resembling the clearest crystal, and absorbed in the State of disembodied alone-ness (of the Turya- turiya), the devotee should recite as Japa the mono- syllabic formula (Rarp),twelve-hundred-thousand times,

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purely actuated by the desire for attaining liberation (of the form of the changeless ecstacy of the Brahman, having become one with it). (1-5)

DISSYLLABIC, TRISSYLLABIC AND QUADRI-SYLLABIC MANTRA-S OF RÄMA

Fire (the seed-syllable " R ") entiched by being coupled with Näräyana (the seed-syllable, A-kära) and then the mere Jäthara (fire), (not elongated as the first syllable, i.e., " Ma "), (by the conjunction of these two) is then obtained this dissyllabic king of Mantra-s that bestows all the desires of one's heart, (viz,. " Räma "). The seer, metre and the like of this Mantra will be the same as for the monosyllabic formula. The six Anga- (and kara)- nyäsa-s likewise tally with those of the previous one. The trissyllabic king of formulas is of six kinds, being made up of the dissyllabic formula, with the seed-letters of Tara, (Om), Maya, (Hnm), Ramä, (S'rim), Ananga (Klim), Väk, (Aim) and of Räma him- self, (Räm) placed before, (and yielding, " Om Rama," " Hrim Räma," " Srim Rama," Klim Rama " " Aim Räma" and " Rain Räma "). The quadri-syllabic for- mula is of two kinds, being made up of the dissyllabic formula and the dissyllables, "Candara" and "Bhadra," placed thereafter, (yielding "Rämacandra" and " Räma- bhadran respectively). The seer, metre, and other particulars (regarding Anga-nyäsa, Kara-nyäsa, and Dhj'äna) of these two, the trissyllabic and the quadri- syllabic varieties detailed above, should be understood

THE RXMA-RAHASYOPANIAD 447

as in the previous cases by adepts well-versed in Mantra-lore. (6-9)

THE FIVE-SYLLABLED MANTRA

Two (seed-syllables) of Räma, (well confirmed with the elongated ' I,' and nasalized with the Bindu), the seed-syllable of Väyu, (" Ya," nasalized), and the heart, (ever assoctated with supplication indicated by " Namah "), these constitute the five-syllabled Mantra, (" S'rim," " Srim," " Yam namaḥ "). The seer of this Mantra is said to be Vis'vamitra. Pahkti is its metre and Rama-bhadra is its presiding deity. " Ram," and " Namah," are the Bija and the S'akti of the Mantra. The practitioner should place the fire S3'llables of the Mantra, in the middle of the eye- brows, the heart, the navel, the two thighs and the two feet, in order. The knower should make the six Anga- nyasa-s and the Astraka with the fire syllables of the Mantra and the füll Mantra, as aforesaid. The Dhyana is as follows. Meditating on S'ri-Räma, the Is'vara of the colour of the loud, with his head prominently manifest with the weight of matted hair, surrounded by multitudes of sages, seated at the foot of a Kalpaka- tree in a bower of flowering creepers, in the middle of the forest, casting his side-glances on Laksmaria mounting his arrow on the bow-string, being fanned by Jänaki; or on S'ri-Rama seated in his aerial car, the Puspaka, with Laksmana holding the umbrella, on the destroyer of the ten-taced Ravana, in the Company of Sugriva and Vibhisana, with a calm mien ; attaining

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him in either of these situations, the practitioner desirous of attaining success in his undertakings, should recite as Japa the Mantra, at the rate of a hundred thousand times for each syllable thereof. (10-15)

THE SIX-SYLLABLED MANTRA

The five syllables, (" S'ritp, S'rlm, Yam, Namaḥ," of the five-syllabled Mantra), with each of the six seed- syllables, of Räma himself, of Kāma, (Mayā)-Sakti, Vak, Laksmi and Tara (i.e., Ram, Klim, Hrim, Aiņ, S'rim, and Om) placed as the first syllable, give rise to the six-syllabled formula of six kinds, bestowing the fruit of attainment of the four ends and aims of human existence, (viz., Dharma, right conduct, Artha, pros- perity, Kama, attainment of one's heart's desires and Moksa, liberation). The same five-syllabled formula with each of the fifty, mystic syllables of the Samskrt Alphabet (nasalized), added as the first syllable, gives rise to fifty varieties of the six-syllabled formula. With the seed-syllables of Laksmi, Vak, and others placed before the five-syllabled formula are obtained seven different kinds of the six-syllabled Mantra. [Again, by coupling the four-syllabled formula (Ram Rämäya) with the dissyllables, " Svaha," "Huip Phat," " namah " and others the six-syllabled formula is obtained]. Again by adding the fifty-one letters of the Alphabet, including Ksa, inversely at the tail-end of the seed- syllable-portion of the six-syllabled formula and dealing with the Asta-varga (eight groups) and the Sat-svaras (six vowels), in all one hundred and twenty eight varieties of the six-syllabled formula are said to be

THE RÄMA-RAHASYOPANISAD 449

obtained. Brahman is the enrapturer of this Mantra ; Dakşinämurti is the power; Agastya and S'iva are declared to be the sages (seers) of these. The metre is indicated as the Gäyat-tra. The deity is S'ri Räma alone. Or, Vis'vamitra is the sage of the formula beginning with the Kamablja (Klirp), and the metre of the formula is the Devi Gäyat-tn. Ramä- bhadra is the deity. The Blja and the S'akti are as in the previous cases. As for the Anga-nyasa, the practitioner should place the six-syllables of the man- tra, in order, in the Brahma-randhra (the hollow of the cranium), the middle of the eye-brows, the heart, the navel, the thighs and the feet; either with the six seed- syllables elongated or with the six-syllables, of the Mantra, the six nyäsa-s should be performed. The meditation (Dhyäna) of this Mantra, is as follows. " I worship unceasingly Räghava, of the splendour of the lustrous dark cloud, seated in the Viräsana posture, assuming the Cin-mudrä-gesture with his right hand and placing the other (left) lotus-like hand on his left knee, casting his eyes on Sita, resembling a flash of lightning, and standing by his side with a lotus-fllower in her right hand, and possessed of limbs, radiant for all time with the lustre of his crown, bracelets (on his Upper arms), and various other jewels." (16-24)

THE SEVEN-SYLLABLED, THE EIGHT-SYLLABLED AND THE NLNE-SYLLABLED MANTRA-S

The seven-syllabled king of formulas bestowing all the heart's desires (of the practitioner) is of two 29

450 THE VAISNAVOPANISAD-S

kinds, being composed of the dative forms of Rama ending with the forms, Candra and Bhadra, coupled with the word for salutation (Namah viz.) "Räma- candraya Namaḥ " and " Rāma-bhadrāya Namaḥ." When coupled with the Tära (Om) and other seed- syllables (mentioned above) as the first part, the two sets of seven-syllabled formulas become converted into the two sets of eight-syllabled formulas, (six in each set, beginning with Om, Ram, Klim, Hrirp, Airp and S'rim, and ending either with Räma-candräya Namah, or with Räma-bhadräya Namah, thus yielding twelve eight-syllabled formulas). Here is another eight- syllabled formula made up of the Tara (Om), the dative form of the word " Räma," (Rämäya), the syllables indicated by Krodha, (the hollow of the ehest making the hollow sound, " Hurp ") and Astra (a missile hitting at the mark making the sound, " Phat ") and the wife of the sacrificial fire, indicated by the formula used when making an offering unto the fire that is maintained in a sacrifice (i.e., the dissyl- lable, "Svähä,") yielding the formula " Om, Ramaya, Huip Phat, Svah". The seer and other particulars (of the seven-syllabled and the eight-syllabled formulas) are the same as for the six-syllabled formula. Again for the other Astaksara (mentioned last) Rama alone is known as the seer ; the metre is the Gayat-tra, and its deity is Rama alone. The Tara (Om) is considered as the Blja; a couple of S'rl-Blja-s, (i.e., S'rim, S'rim) is considered as the Saakti (power) of the formula. The intelligent practitioner should then perform the six

THE RÄMA-RAHASYOPANISAD 451

Anga-nyasa-s with the syllables of the Mantra alone. Then should the practitioner recite the Tara, (Om) a couple of S'ri-bija-s (S'rim, S'rim) and the words, Ramaya Namah, (yielding the formula, " Om S'rim S'rlm Ramaya Namah "): and also recite the syllables " Glaum," " Om" and the Maya-(seed-syllable), (Hrim), and again the heart findicated by " namah ") and the word " Ramaya," (making up the formula, " Glaum, Om, Hrim, Namah Ramaya ". These two become the S'iva-umä-räma formulas of eight syllables each. This S'iva-uma-Rama Mantra is of eight-syllables, capable of bestowing the eight treasures. Its seer is said to be Sadä-s'iva; the metre is said to be the Gayat-tra. The deity in this case is said to be S'iva-umä- Rama-candra. The Anga-nyasa-s of this Mantra should be performed with the elongated Maya-Bija (w *. f Hräm), the Tara (Om) and the five-syllabled formula (" Ramaya Namah "). The dhyana of this formula is as follows : " I seek resort unto Rama, the three-eyed (S'iva), wearing the crescent (on his crest), wielding the trident, the Paramas'iva, with his entire frame smeared with ashes, wearing the Kaparda, (matted hair over his crest(. The Practitioner should meditate on the Para s'akti with the most beautiful and graceful countenance, the final limit of all beauty, bejewelled with the cres- cent on her head, wielding in her four arms, the Rope, the Goad, the Bow and the arrow, the three-eyed Goddess. Having meditated (on the Paramätman) thus, intent on reciting as Japa the formula a hundred- thousand times for each syllable contained therein and

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propitiated (the deity), the practitioner should treat him with offerings of Bilva-leaves, fruits, flowers, sesamum seeds and ghee, as well as lotus-flowers. Trea- sure-heaps, psychic powers and even the hearts' de- sires of the celestials, will come of their own accord. Of the other eight-syllabled formula again, the seer, metre and deity are to be understood äs Brahman, Gayat-tira and Räghava. The Blja is the seed-letter S'rim and the S'akti (power) is the mine, (i.e., of Hanu- män). The application of the formula is for the pro- pitiation of the Paramatman. The Anga-nyäsa-s' are to be devised out of the syllables of the Mantra. The meditation (Dhyäna) of this formula is as follows : I worship S'ri-Rama, of the complexion of the cloud, ever lustrous with the Clusters of gems, bracelets, arm- lets and wristlets, resplendent with the umbrella resem- bling crores of full-Moons, seated in the middle of the great hall supported by a thousand pillars of gold, under a canopy supported by sixteen pillars of gold, the god of gods, surrounded by Bharata and others. What purpose is achieved, through the vain effort with various formulas, which are productive of transient fruits, and that too rendered possible only after exhaus- tive effort, which are absolutely fruitless, but for the little scope they afford for rousing one's cupidity and which carry with them all the misery of worldly exis- tence ? This eight-syllabled formula, " S'ri-Ramah S'aranaip Mama," ever prevails, even though one alone, bestowing the fruits of all the Mantra-s together and completely bereft of defects, such as rousing one's

THE RAMÄ-RAHASYOPANISAD 453

cupidity and the like. In this manner has the eight- syllabled formula been well described in all its seven- fold varieties. The seven syllabled formula of S'ri- Rama, with the Tara (Om) placed afore and after, would be the nine-syllabled king of formulas (of Räma). The reöt (regarding the seer and the like) are the same as for the six-syllabled formula and the Anga-nyasa-s should also be performed likewise. (25-40)

THE TEN-SYLLABLED AND THE ELEVEN- SYLLABLED MANTRA-S

With the syllable " Hum," occurring first, the word " Jänaki-vallabha," in the dative form, and then the wife of the sacrificial fire, (Svähä),this Mantra (" Hum, Janaki-vallabhaya Svähä"), is the ten-syllabled one, bestowing the gratification of all the desires of one's heart, as the fruit of practising it. Vasistha is the seer of this ten-syllabled Mantra, Virät is the metre and S'rl-Rama, the grasper of Sltä's hand in holy wed- lock, is the deity. The first syllable of the Mantra, (Hurp), is its Blja, the two Jha's, ("Thah, Thah") constitute the S'akti (power). The Anga-nyasa-s are to be performed with the Kama-blja (Klim) and others. The practitioner should place in order, the ten sylla- bles of the Mantra in the crest, the forehead, the middle of the eye-brows, the palate, the ears, the heart, the navel, the thighs, the knees, and the feet, meditating on the Lord thus : Meditating on Raghava, seated on the throne placed on the Puspaka-Vimāna, decked with triumphal arches, with a canopy made of

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wreaths of Mandära-flowers, in the great hall of Gold, studded with gems of variegated colours, in the city of Ayodhyä, who is being praised by the auspicious Raksa-s, Vänara-s and Gods seated in their aerial vehicles, and surrounded by sages in the act of saluta- tion, with his left part graced by Sita, and Laksmana attending on him, of the colour of the coloud, with a graceful mien, and decked with all kinds of jewels, in this manner, should the practitioner recite as Japa the formula a hundred thousand times, for each syllable of the mantra, with his mind undiverted elsewhere. Prefixing the dative form of Räma to the word " Dhanuspanaye," and adding at the end the beautiful wife of fire, (Sväha), the Mantra yielded, (" Rāmāya Dhanuspanaye Sväha), will be the ten-syllabled formula. Brahman is its seer, the metre is known as Virät, Räma, the killer of Räkşasa-s, is said to be the deity. The rest (viz., Blja, S'akti, Anga-nyasa and others) are to be per- formed as before, The practitioner should remember the wielder of the bow and arrows. The eleven-syllabled king of formulas, which is of six kinds, is got by prefixing the Tara (Om), Mayä (Hrim), Räma (S'nm), Ananga (Klltp), Väk (Airp), Räma'sown (Räip) seed-syllables to the ten-syllabled formula. The rest, (rä,, Nyäsa, Dhyäna and the like), should be understood by the intelligent practitioners as for the six-syllabled formula. (40-51)

THE TWELVE-SYLLABLED MANTRA

S'ri-Räma is said to be the seer of the twelve* syllabled Mantra. Jagati is said to be its metre and

THE RAHASYOPANISAD 455

S'ri-Rama considered its deity. The Pranava is said to be its Bija. " Kllm," is the S'akti (potency), and " Hrim," the Kllaka. Performing the Anga-nyasa-s with the syllables of the Mantra, the rest should be observed as before. After muttering the Tara (Om), and M5ya (Hrlm), well, adding the word " Bhartagraja " and then " Raïp, Kllm," and ending with the wife of fire, (Mäyä, viz., Svähä),-(Om, Hrim, Bharatägraja, Ram, Kllip, Sväha), this is the twelve-syllabled Mantra. The twelve-syllabled Mantra is also of the following two kinds: constituted of " Om," with the word " Hrid," (indicated by " Namah,") and the word " Bhagavate," followed by either of the dative forms of Rama-candra and Räma-bhadra at the end, (yiz., " Om, Namo bhagavate Rama-candraya," and " Om. Namo Bhagavate Rama-bhadraya "). The seer, medi- tation, and the like, of this pair are as before. The metre is also Jagati and the Anga-nyasa-s are to be performed with the syllables of the Mantra-s, (51-55)

THE MANTRA-S OF THIRTEEN, FOÜRTEEN, AND FIFTEEN SYLLABLES

After muttering the word, " S'ri-Rama," and then the word " Jaya-Rama," the intelligent practitioner should utter as Japa the word, " Jaya," twice and add the word " Rama." Thus is formed the thirteen* syllabled king of Mantra-s, (S'rl-Rama, Jaya-Rama), that grants all the desires of the heart. By repeating the twö words twice over, the Anga-nyasa-s should be

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performed as in the case of the ten-syllabled Mantra. The same (thirteen-syllabled one), with the Tara, (Om,) and the five other seed-syllables aforesaid, yields the fourteen-syllabled Mantra of six kinds. If, after the Japa of the thirteen-syllabled Mantra, one should add the word, " Räma," thereafter, that alone forms the fifteen-syllabled Mantra, which is the Kalpaka-tree granting the heart's desires of those that recite it. (56-59)

THE MANTRA-S OF SIXTEEN AND SEVENTEEN SYLLABLES

The words, " Namah," " Sita-pataye," and " Ramaya," followed by the word " Hana," twice over, and finally the words indicative of the armour, and the missile, (" Hum," and " Phat,") at the end, thus: " Namah, Sita-pataye, Ramäya, Hana, Hana, Hum, Phat," (Salutation unto Rama, the lord of Sita, Kill, Kill, Hum, Phat,) is the sixteen-syllabled Mantra. The seer of this Mantra is Agastya ; its metre is Brhati and its presiding deity is the same Agastya. " Räm," is its Bija ; " Phat " is its S'akti (potency); and " Hurp," is said to be its Kilaka. With the first two, the next five, the next three, the next four, and all the syllables together of the Mantra should the Aöga-nyasa-s be performed in order. When the Tara (Om,) and the other five seed-syllables are prefixed to this Mantra, six kinds of seventeen syllabled Mantra-s are obtained. (59-62)

THE RAMA-RAHASYOPANISAD 457

THE MANTRA-S OF EIGHTEEN AND NINETEEN SYLLABLES

The Tara, (Om,) then. the words, " Namo Bhaga- vate," then the dative form of Räma, then the words, " Mahä-puruşäya," thereafter the word indicated by the heart, (" Namah,") at the end, thus : " Om, Namo Bhagavate, Ramaya, Maha-purusaya, Namah," (Om, salutation unto the Lord, Rama, the great Paramätman, salutation). Its seer is Vis'vamitra, its metre the Gäyat-tra and its deity the same (Rama). With each of the six seed-syllables of Käma and others, (Klim, and others), prefixed to this Mantra, the same becomes the ninteen-syllabled Mantra. (62-64)

THE TWENTY-SYLLABLED MANTRA

The Tara (Om) and then the words, " Namo Bhagavate Ramaya/' one should utter these. Then having well uttered the word " Sarva," one should utter the words, " Saubhagyam Dehi Me." Thereafter recit- ing the word indicative of the wife of the fire (Svaha), the resulting king of formulas is " Om Namo Bhagavate Ramaya, Sarva-saubhagyam dehi me Svaha," (Om, salutation unto the, O Lord Rama. Pray do thou bestow on me all prosperity, Svaha), this is considered to be the twenty-syllabled formula. (64-65)

THE TWENTY-ONE-SYLLABLED MANTRA

The Tara (Om) and then the words, " Namo Bhagavate Ramaya Sakala," one should utter. Then

458 THE VAISNOPANISAD-S

should he utter the word, " Apanniväranaya," and thereafter the word indicative of the wife of fire, (Sväha). Thus will he formed the twenty-one syllabled- Mantra, " Om Namo Bhagavate Rämäya, Sakaläpan- nivaranaya Svaha," (Om, salutation unto the Lord Räma, the remover of all adversities, Sväha), which bestows all the heart's desires of one as its fruit, (66-67)

THE TWENTY-TWO-SYLLABLED MÄNTRA

The Tara (Om), the seed-syllable of Räma, (S'rim), Räma's own seed-syllable (Rärp), then the word " Däs'arathäya," thereafter the word, " Sitä-vallbhäya," and lastiy the word " Sarvabhista" one should utter. Then the word " daya ", finally ending with the heart, (indicative of " Namah "), this Mantra " Om, S'rim, Raip, Däs'arathaya, Sltä-vallabhäya, Sarväbhista-dāya Namäh," (Om, S'rim, Rain, unto the son of Das'aratha, unto the favourite Lord of Sita, unto the giver of all desires of the heart of the votary, salutation), is the twenty-two-syllabled one. (67-68)

THE TWENTY-THREE-SYLLABLED MANTRA

One should utter the Tara, (Om), the words, ' N(amo Bhagavate Vira Ramaya " and then the words, 11 Sakala S'atruip," the word " Hana " twice over, and lastiy the wife of fire, (Svaha). Thus will be formed the twenty-three syllabled Mantra " Om Namo Bhaga- vate Vira-Rämäya, Sakala S'atrum Hana Hana Svähä,

THE RAMA-RAHASYOPANISAD 459

(Om, salutation unto the lord, the valiant Räma, do thou kill, kill, all enemies (of mine), Svähä,") which is destructive of all enemies. The seer (of this Mantra) is said to be Vis'vamitra; its metre is said to be the Gäyat-tra. Its deity is this Vira Räma. The Bija and other details are as for the previous ones. The intelligent practitioner having made the Anga-nyäsa-s, by spliting the principal Mantra appropriately enough, should recite as Japa the Mantra, after meditating on Räma Standing with his face turned in the direction of Rävana and with his arrow mounted on his strung bow, himself mounted on the chariot of the wielder of the thunderbolt, (Indra). (69-72)

THE TWENTY-FOUR SYLLABLED MANTRA

One should utter the Tara (Om) and then the words " Namo Bhagavate S'rI-Rämäya." After utter- ing the word, " Täraka-Brahmane" thereafter, he should utter the words, " Mäm Taraya," ending with "Namah" and the Tara (Om), thus yielding, " Om Namo Bhagavate S'ri-Rämäya, Täraka-Brahmane Mäm Täraya, Namah OM," (Om. salutation unto the lord, S'ri-Räma, the Täraka-Brahman. Pray do thou cause me to cross over worldly existence, salutation, Om); thus is constituted the twenty-four-syllabled Mantra. The Bija and all other details are as before and should be made as in the case of the six-syllabled Mantra. (7374)

460 THE VAISNAVOPANISAD-S

THE TWENTY-FIVE-SYLLABLED, TWENTY-SIX- SYLLABLED AND TWENTY-SEVEN-SYLLABLED MANTRA-S

The Käma-bija, (Klim), then the Tara, (Om), then the word for salutation, (Namah), thereafter having uttered the word, " Bhagavate," and the word, " Rāma- candräya," one should utter the word, " Sakala." Adding the words, " Jana-vas'ya-karäya," and " Svähä," is obtained the Mantra of the character of one's desire, attracting all people, containing twenty-five syllables ; thus: " KHip, Om Namo Bhagavate, Rama-candraya, Sakala-jana-vas'ya-karäya Sväha," (Klirp, Om, saluta- tion unto the Lord Räma-candra, the cause of attrao tion of all people, Svahä). With the Tara (Om) added at the beginning, the Mantra becomes the twenty-six- syllabled one and with the Tara (Om) added also at the end, it becomes the twenty-seven-syllabled Mantra. (75-77)

THE MANTRA-S OF TWENTY-EIGHT, TWENTY-NINE, THIRTY AND THIRTY-ONE-SYLLABLES

Having uttered the Tara (Om), then the words " Namo Bhagavate Raksoghna-vis'adaya," then the word " Sarvavighnan," and then repeated the word " Niväraya " twice, and ending with " Svähä; " this, viz., Om, Namo Bhagavate, Raksoghna-vis'adäya, Sarvavighnan Niväraya Nivāraya, Svāhä, (Om, saluta* tion unto the Lord, that is distinctly manifest as the

THE RÄMA-RAHASYOPANISAD 461

killer of R5ksasa-s. Pray dö thou remove, remove all obstacles, SvSh5), is the king of formulas of twenty- eight syllables. With the Tara (Om) added at the end it becomes the twenty-nine-syllabled formula and with its own seed-syllable (Räip) added again thereafter, it becomes the thirty-syllabled formula. When, at the end of this, the same seed-syllable, (Räm), is added once again, it becomes the thirty-one-syllabled Mantra. (78-80)

THE ANUSTUP IN PRAISE OF RÄMA

" Räma-bhadra, Mahesvasa, Raghuvira, Nrpot- tama, Bho, Dasāsyantakäsmäkam, S'riyarp dāpaya dehi me." (O Rämabhadra, the great archer, O valiant scion of Raghu's race, the most excellent king, O dealer of death unto the ten-faced Rävana, cause prosperity to be bestowed on us all ; vouchsafe unto me prospe- rity). The seer of this Anustubh is Räma ; its metre is Anustup ; and its deity the self-same Räma. S'rim is its Bija. Yarp is its Sakti (power). It should be applied for the attainment of one's desire. Placing onc quarter (of the Anustup) in the heart, one should place the next quarter on the crest. Having made the Nyasa over the tuft of hair with the next five letters (of the next quarter) one should make the nyäsa over the Kavaca (armour) with the next three letters (of thai quarter). With the five letters (of the last quarter, viz. " S'riyam dehi me "), the nyasa over the two eyes should be performed and with the three letters "dapaya'

462 THE VAISNAVOPANISAD-S

remaining, the nyasa over the Astra (missile) should be performed, so it is said. After meditating in the heart on Räma-bhadra, of the complexion of the cloud, holding the bow and arrow, and returning with Sugriva and Vibhisana after killing Rävana, and thus afforded protection (immunity from fear) to all the three worlds, (after such meditation) the practitioner should utter as Japa the Mantra ten-hundred-thousand times. (81-85)

THE GAYAT-TRI IN PRAISE OF RIMA

One should utter the word " Das'arathäya," then the word, " Vidmahe ; " extracting the word " Sita," he should then utter the word " Valla-bhaya." He should then utter the word " dhimahi," and then the words, " Tanno Ramah," and also the word, " Pracodayat," yielding " Das'arathäya Vidmahe, Süä-vallabhäya dhimahi, Tanno Rämah Pracodayät (we devote all our perception unto the son of Das'aratha, we devotie all our meditation unto the beloved Lord of Sita. May Rama direct us along the right track). This Gäyat-tri, with the Tara (Om) in the beginning bestows liberation. With the Mäya-seed-syllable (" Hriip ") added at the beginning, it bestows superior wisdom. Beginning with the seed-syllable " Ram," it bestows the superior State of Laksmi (all prosperity). With the seed-syllable of Manmatha (Klim) attached at the beginning, it deludes the world entirely. The Anga-nyäsa should be per- formed with the first five, the next three, and the next six letters then next three, and the next four letters;

THE RÄMA-RAHASVOPANISAD 463

lastly, the next four, consisting of the last four letters. As for the Bija, the Dhyana and other details the practitioner should adopt the same procedure as for the six-syllabled Mantra. (86-89)

THE RÄMA-MÄLA MANTRA

One should utter the Tara (Om), then the words, " Namo Bhagavate," then the dative form of the word, " Raghu-nandana," and similarly of the word " Rakso- ghna-vis'ada;" likewise the word, " Madhura" and then the dative form of the word, " Prasanna-vadana " and thereafter utter the word " Amita-tejasa," the dative forms of the words, " Bala ", and " S'ri Rama;" also of the word " Visnu, and lastly the word for saluta- tion, (viz., Namah), resulting in " Om Namo Bhaga- vate Raghu-nandanaya, Rakşoghna-vis'adaya, Ma- dhura-prasanna-vadanaya, Amita-tejase, Balaya, (S'ri) Ramäya Visnave Namah," (Om, salutation unto the Lord, the delighter of the hearts of Raghu's race, dis- tinctly manifest as the destroyer of Räksasa-s, with a sweet and graceful face, possessed of unsurpassed radiance, the mighty (S'ri) Rama, the all-pervading Visnu, salutation). This Mantra with the forty-seven syllables is the Mala Mantra (garland-formula of Rama). The seer, metre and deity of this Mantra are respectively Brahman, Anustubh and Räghava. The six Anga-nyasa-s should be performed with the first seven, the next six, the next seven, the next ten, the next six, and the last eleven letters of the Mantra. (90-94)

464 THE VAIŞNA VOPANIŞAD-S

THE MANTRA IN PRAISE OF SiTA

After uttering the seed-syllable of " S'ri," the dative form of the word, " Sita," and finishing off with "Svaha," this is the six-syllabled Mantra; " S'rim, Sitäyai Sväha." Its seer is Janaka. Gayat-tri is its metre. The deity of the Mantra is said to be Sita. The Bija of the Mantra is " S'rim." The S'akti, (potency) is " Namah." The Kilaka is " Sitayai." Its application is towards the attainmeht of one's object of desire. The six Anga-s should be performed, beginning with the first long syllable, " S'rirp," (and continuing with the succeeding ones one after the other). One should meditate on Sita of the golden complexion, with the iotus-flower in her right hand, intent always on casting her glances on Rama, seated on the lap of Räma, in the middle of the Sat-kona-cakra. (94-97)

THE MANTRA IN PRAISE OF LAKSMAŅA

Having taken up the syllable " La," (adding the Anusv5ra), and the words, " Lakşmaņäya, Namaḥ," at the end, (what is formed is the Laksmana-mantra, "Latp, Laksmanaya Namah," (Lam, Salutation unto Laks- mana). Of this, the seer is Agastya, the metre is said to be Gäyat-tra, Laksmaija is declared to be its deity ; Lam," is the Bija; and " Namah," is its S'akti, (potency). Its application is towards the achievement of the four ends and aims of a Jiva in worldly existence, {viz;, Dharma, Artha, Kama, and Moksa). With the

THE RAMA-RAHASYOPANISAD 465

seed-syllable of Laksmana," Lam," elongated (i.e., Läm, Lim, Lum, Laim, Laum, and Lah), should one make the six Anga-nyäsa-s. The Dhyana is as follows: I worship Laksmapa of the two stalwart Shoulders, with a beautiful frame of the colour of gold, with eyes resembling lotus flowers, wielding the bow and the arrow and ever intent on giving satisfaction unto Rama, (through devout Service). (98-100).

THE MANTRA OF BHARATA

Having taken up the syllable, " Bha," (and adding the Anusvara), and the words " Bharataya Namah," at the end, what is formed is the Bharata-mantra, " Bham, Bharatäya, Namah," (Bham, Salutation unto Bharata). Of this, Agastya is the seer and other details should be made out as before. The Dhyana is as follows: I seek as my asylum Bharata, the son of Kaikayi, who is of the colour of the cloud, who is serene and ever intent on serving Rama, who wields the bow and arrow, characteristic of the hero that he is. (101,102).

THE MANTRA OF S'ATRUGHNA

Having taken up the seed-syllable, " S'am," and the words, " S'atru-ghnaya Namah," thereafter, what is formed is the S'atru-ghna-mantra: " S'am, S'atru- ghnäya Namafc," (S'am, salutation unto S'atru-ghna). The seer and other particulars of this Mantra are as 30

466 THE VAISNAVOPANISAD-S

for the previous one. Its application is towards the vanquishing of the enemy. The Dhyäna is as follows : 1 seek as my resort S'atru-ghna, the son of Sumiträ the slayer of Lavanasura, the two-armed prince of the colour of gold, ever intent on the Service Rama. (103, 104).

THE MANTRA OF HANÜMAN

The seed-syllable, " Harn," then the dative form of the word " Hanumän," with the word indicated by the heart, (" Namah "), added on to it, this constitutes the King of Mantra-s (in praise of Hanuman). Rama- candra is said to be its seer. One should add other particulars as aforesaid. The Dhyana is as follows : One should meditate on me, the servant of Räma, the two-armed one of the colour of gold, ever intent on the service of Rama, wearing the hip-cord made of the Munja-grass, and also a loin-cloth round his loins. Thus. (105, 106).

CHAPTER III

ENQUIRY ABOUT THE SEAT OF WORSHIP

Sanaka and other sages asked Hanuman thus : " O Änjaneya of prodigious strength, pray, do thou relate unto tis about the seat of worship, (Yantra), of the Mantra-s described above,"

THE RÄMA-RAHASYOPANIŞAD 467

YANTRA FOR WORSHIP OF THE MANTRA-S BEGINNING FROM THE MONOSYLLABIC AND ENDING WITH THE NLNE SYLLABLED ONE

Hanuman replied unto them thus: The practi- tioner should first of all draw the Sat-kona (consisting of equi-angular triangles superimposed over each other, with their apexes pointing upwards and dovvnwards, and forming six corner angles). At the centre of the figure he should inscribe the seed-syllable of Räma, with the syllable, " S'ri" prefixed to it, (viz., " S'rl- Ram "). Just below that he should inscribe the word, Sarvabhista-siddhim," (bestowing all the desires of the heart), so as to indicate the character of the Mantra in the accusative case. At the top of the seed-syllable, he should inscribe the word, " Mama," (mine) in the possessive case, so as to indicate the practitioner. On either side of the seed-syllable, he should inscribe the two seed-syllables, (" Im " and " Im "), indicative of the two eyes, (preceded by the two words, " Kuru," " Kuru," one before each). Around that he should inscribe the seed-syllables of the Jiva, " Ham Sah "), of the Prana, (" So'ham "), of the S'akti, ("Hrim "), and the Vas'ya, (" Klim "). He should describe a circie enclosing all these and inscribe along its circum- ference pairs of Pranava-s facing each other. At the six corner-angles pointing to the south-east, north-east, south-west, north-west, the top and the bottom, in the order mentioned, the Mantra-s relating to the six Anga-s, viz., the heart, the crest, the tuft of hair, the

468 THE VAISNAVOPANISAD-S

armour, the eyes, and the missile, all elongated, viz., Räm, Rim, Rum, Raim, Raum, and Rah, followed by "Hrdayaya Namah," "S'irase Sväha," "S'ikhäyai Vasat," " Kavacaya Huip," " Netra-dvayaya Vausat," and " Asträya Phat," respectively. He should inscribe on the sides of the six corner-angles the seed-syllables of Ramä and Maya, {viz., " S'rim " and " Hrimp "). At the tip of the cornef-angles should be inscribed the seed-syllable of Varaha, (" Hum"M). Inside the seed- syllable, he should inscribe the KAma-blja, (" Klim ") and outside the same, the seed-syllable of Väk, (" Airp "). Then should he draw three concentric circles, (with their circumferences at suitable dis- tances from each other), enclosing at the inter- spaces two eight-petalled lotuses. In the first of these lotuses, he should inscribe all the vowels in eight groups, one over each, and also six syllables (out of the forty-eight Syllables) of the Mälä-man- tra, in order, one set over each. Also, the eight groups of consonants, over the cheeks of the eight petals. Then, in the next eight-petalled lotus, he should inscribe over each petal one syllable of the eight- syllabled Mantra in praise of Narayana, in order, and over each cheek of the petals, the seed-syllable, " S'rim." Thereafter is the third circle; thereafter should he draw a twelve-petalled lotus and inscribe on the petals the twelve-syllabled Vlsu-deva-mantra, one syllable over each petal. On the cheeks of the petals should he inscribe the fifty-one letters of the Saipskrt aiphabet from " A " to " Kfa." Thereafter should a circle be

THE RAMA-RAHASYOPANISAD 469

described. Over the circle a sixteen-petalled lotus should then be drawn, and the syllables, " Hum," Phat," and " Namah ", and the syllables of the twelve- syllabled Mantra of Räma should be inscribed over the sixteen petals, one over each. On the cheeks of these petals, the Mäyä-bija, " Hriip," should be inscribed. On all these petals should be inscribed the seed-sylla- bles, " Hraip," " Stram," " Bhram," " Vraip," " Jram," " Aip," " S'ram," and " Jram," at the rate of two over each, in order. Then should a circle be described and a thirty-two petalled lotus drawn up. On these petals should the thirty-two syllables of the King of Mantras, the Anustup in praise of Nrsimha, be inscribed one over each. On the cheeks of these petals should the dative forms of the names of the eight Vasu-s, the eleven Rudra-s and the twelve Aditya-s, (as well as the Brahman), preceded by " Om," and followed by " Namah," be inscribed. Outside that, the word, " Vasat," should be inscribed all round. Thereafter should be drawn the Bhu-pura of three quadrilaterals, one within the other; in the interspace between the first and second quadrangles, should be inscribed the names of the twelvfe signs of the Zodiac, in the twelve Chambers, three on each side of the quadrilateral. Beyond that, the names of the eight Naga-s, (of the points of the compass), should be inscribed at the middle points of the sides and at the corner-angles of the quadrilateral. At the four principal quarters, the seed-syllable of Nfsiijiha, viz " Ksmryaum," should be inscribed and at the four corner-points the

470 THE VAISÜAVOPANISAD-S

seed-syllable of Varäha, viz., " Hum." This is the Yantra, which is of the character of all, which bestows the fruits of the desires of the heart and which grants the boon of liberation. This is the Yantra comprising all the Mantra-s of S'ri-Räma, from the monosyllabic one to the nine-syllabled one. (2)

WORSHIP OF THE ÄVARANA-S PRELIMINARY TO THE RECITING OF THE MANTRA AS JAPA

This Yantra is of the character of possessing ten Xvarana-s, (retinue surrounding the principal deity). The practitioner should worship Raghava with all his limbs, in the middle of the Sat-kona. First is the Anga-nyäsa, (investiture with the limbs such as the heart, the crest, the tuft of hair and the like), in the six corner-angles. At the root of the eight petals of the (inner) eight-petalled lotus, is the investiture with Ätman and others, (TO., the Ätman, the Antaratman, the Paramätman, and the Jnanätman, in the four principal quarters, and Nivrtti, Pratisthā, Vidya and S'rl, in the intermediate quarters). At the tips of the petals is the investiture with Vasu-deva and others, (Väsu-deva, Samkarsapa, Pradyumna, and Aniruddha, in the principal quarters, and S'rl, Kirti, Pusti, and Rati in the intermediate ones). At the roots of the eight petals of the outer eight-petalled lotus, there is the investìture with Dhrsti and others, (viz., Dhrsti, Jayanta, Vijaya, Surastra, Rasjra-vardhana, As'oka, Dharma-pala, and Sumantra). At their tips there is

*THE RXMA-RAHASYOPAMŞAD 471

the investiture with Hanumän and others, (Hanumän, Sugriva, Bharata, Vibhisaria, Laksmana, Angada, S'atru-ghna and Jämbavan). In the twelve petals of the twelve-petalled lotus, there is the investiture, with Vasistha and others, (Vasistha, Vāma-deva, Jabäli, Gautama, Bharadvaja, Vis'vāmitra, Vālmikin, Nārada, Sanaka, Sanandana, and Sanat-kumara). In the sixteen petals of the sixteen-petalled lotus, should he worship the investiture with Nila and others, (Nlla, Nala, Susena, Mainda, Dvi-vida, S'arabha, Gandha-Mādana, Gaväksa, Kirita, i.e., Rama's crown, Kundala i.e., his ear-rings, S'ri-vatsa, his mole of that name, Kaustubha, the jewel of that name, S'ankha, the conch, Cakra, the discus, Gada, the mace, and Padma, the lotus). In tbe thirty two petals of the thirty-two-petalled-lotus, should he worship the investiture with Dhruva and others, viz., Dhruva, Soma, Äpa, Ähvaya, Anila, Anala, Pratyüşa, and Prabhasa-the eight Vasu-s-) the Eleven Rudras viz., (Vira-bhadra, S'ambhu, Giris'a, Aja, Eka-pāda, Ahirbhudnya, Pinākin, Bhuvanes'a, Kapali, Dikpati, and Sthänu), the twelve Adityas (viz,., Varuna, Surya, Veda, Anga, Bhanu, Indra, Kavi, Gabhasti-maya, Hirarjya-retas, Divakara, Mitra, and Visnu), as well as Dhätr, (Brahman). In the interior of the Bhüpura should he worship the investiture with Indra and others, (Indra, Agni, Yama, Nirrti, Varuņa, VSyu, Kubera, and Iste, the guardians of the eight points of the compass and above and below, Dhatr and Ananta). Outstde the Bhu-pura, he should worship, the investiture with Vajra and others, (Vajra, S'akti,

472 THE VAISNAVOPAM$Afc>-Ö

Dagda, Khadga, Päs'a, Ankus'a, Gada, Sūla, Padma, and Cakra). After worshipping the Avarana-s in this manner, he should utter the Mantra-s as Japa. (3)

YANTRA FOR THE WORSHIP OF THE MANTRA-S FROM THE TEN-SYLLABLED ONE UPTO THE THIRTY-TWO SYLLABLED ONE

Thereafter, the seat of worship (Yantra) of the *Mantra-s commencing from the ten-syllabled one and ending with the thirty-two-syllabled one, is described hereunder. First of all the practitioner should draw the Sat-kona and inscribe in the middle of it the seed- syllable (of the deity to be worshipped, viz., " Räm," in the present case). Again, he should inscribe the words, " Mama sarvabhista-siddhim-kuru-kuru-namah," by way of writing the name of the practitioner and the purpose sought to be attained by him through such worship. In the same manner should be made the inscription in the middle, of the Käma-bija, (Klim), enclosed on all sides round. He should enclose the seed-syllable with the remaining nine syllables of the ten-syllabled Mantra. In the six corner-angles should he inscribe the six Anga-s, in the following order, south-east, north-east, south-west, north-west the top and the bottom, (as in the previoas case). On the cheeks of the six corner-angles, he should inscribe the seed- syllables, " S'rlip," and " Hrim." At the tips of the angles should he inscribe the seed-syllable indicative of anger, (" Huip "). Thereafter he should describe a

THE RAMA-RAHASYOPANISAD 47

circle (touching all the corner-angles), and draw a lotus of eight petals. In those petals he should inscribe the syllables of the Mala-mantra, in sets of six syllables each, on each petal. On the cheeks of these petals he should inscribe the sixteen vowels. He should then describe a circle (round the lotus). Along the circum- ference of the circle, he should inscribe the letters of the Saipskrt aiphabet, from A-kära to Ksa-kara. Outside this he should draw the Bhü-pura with eight trident-marks, (one over each of the principal and the intermediate quarters). Over each of the principal quarters and over each of the intermediate quarters, he should inscribe the seed-syllables of Nrsimha and Varaha, (" Ksmryaum " and " Hum" respectively). This is the Mahä-yantra; this is the Vaishnava pitam beginning with the Ädhara S'akti. (4)

WORSHIP OF THE YANTRA PRELIMINARY TO THE UTTERING OF THE MANTRA AS JAPA

First is the worship of the investiture with Anga-s. The practitioner should worship Rama in the middle of the Yantra, Sita on the left side, and at the front, the bow and arrow of Räma. At the roots of the eight petals (of the inner eight-petalled lotus), he should worship the second investiture, consisting of Hanumän and others, then the third investiture, Dhysti and others, (at the tips of these petals), then the fourth, consisting of Indra and others, and lastly the fifth, consisting of Vajra and others. With this prelitninary worship of

474 THE VAISNAVOPANISAD-S

the Yantra, he should utter as Japa the ten-syllabled and other Mantra-s. (5)

CHAPTER IV

PRELIMINARY RULES RELATING TO THE PRACTICE OF RXMA-MANTRA-S

Sanaka and other sages asked Hanuman thus: " Pray, teil us about the preliminary rules relating to the practice of the Räma-mantra-s." Thereupon Hanu- män replied unto them thus: " Bathing thrice every day, subsisting on water, roots, fruits and the like, or else resorting to milk-diet and eating only whatremains of the food prepared for offering as oblation to fire (in his daily austerities), having given up entirely savoury food of the six kinds of Rasa-s, (Tastes), closely adopting the lines of conduct prescribed for daily life by the S'astra-s for his particular stage in life and class by birth, devoid of all desire for women and other prohibited things, by word, deed and thought, always leading a pure life, taking his bed on bare ground, füll of continence, devoid of covetousness, füll of devotion to the Guru, attaching due importance to bathing, worship, uttering of prayers, meditation, austere obser- vances, and propitiating the gods, the manes of departed ancestors, and guests, through hospitality willingly ac- corded, ever absorbed in meditating on Räma, without directing his thoughts elsewhere and in the manner prescribed by the Guru, in the immediate presence and

THE RÄMA-RAHASVÖPANISAD 475 . proximity of Brähmana-s and cows, with the Sun, the Moon, the Guru and a burning lamp to bear testimony to his deeds, remaining silent in the direct presence of S'rl-Rama, and reflecting on the true import of the Mantra uttered as Japa by him, seated on the hide of a tiger, assuming the Svastika and other postures as prescribed, in a place in the neighbourhood of a Tulasl- plant or at the foot of a Pärijäta or a Bilva tree and the like, siJently muttering the Mantra with the help of a rosary made of lotus-seeds, pieces of Tulasi-wood or Rudraksa-beads strung together, or with mystic syllables formed into a rosary, after worshipping the Vaisnava-yantra, the practitioner should utter as Japa the Mantra, as many hundreds of thousands of times as there are syllables in the Mantra, should propitiate the deity with milk, a tenth of the number of times, should make the fire-offering with cow's ghee, a tenth of the number of times and should feed a tenth of that number (of Brahmana-s). He should then make the flower-offering with the chief Mantra, in the prescribed manner. Then will the sage become an accomplished adept in the use of the Mantra and attain the State of a Jivan-mukta. (1-9)

APPLICATION OF THE S'R! RAMA-MANTRA NOT TO BE MADE FOR ATTAINING WORDLY DESIRES

Psychic powers of Animä (attenuation) and the like will come to him, even as his chosen bride would attain a young man. The Rama-mantra, which causesthe

4?6 THE VAIS^AVOPANI?AD-S . attainment of liberation alone, should by no means be utilized at any time for worldly purposes, no means be- times of great adversity. (10, 11)

RULE RELATING TO THE REMEMBRANCE OF HANÜMÄN FOR ATTAINING WORLDLY ENDS

When the achievement of any worldly purpose is sought by any one, he should remember me, the servant of Räma, Whosoever remembers Rama with due devo- tion absorbed in the Japa of the Mantra, I have taken upon myself as my sole mission in life to help him in accomplishing his desire. Unto the true devotees of Räghava, do I bestow the gratification of their heart's desires. Yoked to the self-imposed task of carrying oii the aflfairs of Räma, I am particularly awake, in all possi- ble ways, to the discharge of this duty of mine. (11-13)

CHAPTER V

THE SIX-SYLLABLED MANTRA OF THE CHARACTER OF THE KING OF MANTRA-S

Sanaka and other sages asked Hanumän thus : " Pray, do thou relate unto us the true import of the SVI-rama-mantra." Hanumän replied unto them thus: " Of all the Räma-mantra-s, the six-syllabled one is the king, (it being the Täraka). This is of one kind, of . two kinds, three kinds, four kinds, five kinds, also of six kinds, seven kinds and eight kinds, nay of various kinds.

THE RÄMA-RAHASYOPANISAD 477

The great potency of this six-syllabled one, Siva knows in all its true import. The correct significance of this King of Mantra-s of S'ri-Rama is said to be this. The two syllables, (" RS" and " Ma "), are füll of signifi- cance, occurring as they do in the eight-syllabled Närä- yaija-mantra, (" Om Namo Narayanaya "), and the five- syllabled S'iva-mantra, (" Namah S'iväya "). Wherein Yogin-s delight, (the bliss of the Brahman), that is Räma. (1-4)

THE IMPORT OF THE SEED-SYLLABLE OF RAMA

The consonant " Ra " signifies fire and is ultimate- ly the self-manifest sentience of the Brahman. Its significance is said to be the Paramatman of the form of infinite existence, self-manifest sentience and unsur- passed bliss. The consonant is the digitless, (non-dif- ferentiated) Brahman, while the vowel is the vital prin- ciple that overlaps it as the Mäyä, (investing it with the qualified character). Know that the conjunction of vowels with consonants is the same as investing them with life, (of the character of the Jiva). Hence, the conjunction of " A-kära " has been made with the all- sentient " Repha." As " Ma-kāra " signifies pros- perity, it is said to be Maya, (illusory). For the reason that this seed-syllable, ("Ra," "A," and " M," i.e., Ram) is of the Paramatman, for the same reason, the Brahman is also said to be invested with Mäya The Purusa, (the Jiva) also, when invested with the Bindu,

478 THE VAISNAVOPANISAD-S -

(the mind), assumes in the collective aspect, the forms of S'iva, Sürya, and Indu. Its radiance (manifested as sentience) is of the form of the flame of the Turiya in the crest. When conditioned by Nada, (resonance), it is coiisidered as assuming the character of Prakrti, (primordial originant). These two, the Prakrti and the Purusa, because of their being subjected to the dual State of Maya, (differentiation), are considered as arising out of the Brahman. The seed-syllable, (Räm), of the character of the Bindu and the Nada, is verily sharing the character of fire and the moon. The forms of fire and the moon are established in the seed-syllable of Rama, (it being fire in the case of the false devotee and the moon in the case of the true devotee of the Para- mätman, S'ri-Räma). Even as the prodigious banyan- tree in its gross State is potentially established in the banyan-seed, even so, this world of animate beings is potentially held in the seed-syllable of Rama, deriving their origin, sustenance, and dissolution from him. The two senses conveyed by the term, Bija (seed), viz., the potential non-differentiated State and the gross qualified State are seen in the name, Rama, (which is really the non-differentiated Brahman and the deity of that name in the qualified State). When bereft of Maya that is superimposed, the seed-syllable is verily said to be the Brahman. (" Ra " Standing for fire, is the pure sen- tience of the non-differentiated Brahman: with the Am" superimposed, it becomes the seed-syllable " Räm," signifying the lord S'ri-Rama, the qualified Brahman), (4-12)

THE RÄMA-RÄHASYOPANISAD 479

THE SIGNIFICANCE OF THE TWO- SYLLABLED MANTRA

The dissyllabic Mantra, viz .. , " Rama," (repre- senting as it does the name of S'ri-Rama), bestows liberation unto its practitioners. The syllable, " Ma " in it, is considered to be the bestower of liberation, as the consonant, " M" in it, has no form and is therefore generic with the innermost Ätman, which is formless and non-differentiated from the Brahman. Hence Rama is verily the bestower of the enjoyment of the objects of desire, in the case of those whose minds are prone to the gratification of desires and of liberation from worldly existence, in the case of those whose minds stand tranquillized, with no desires to be gratified. The first syllable, " Ra," of the Mantra Stands for the term, Tat (" That," of the sacred text, " That thou art," and is indicative of the Brahman), while the second syllable, " Ma," Stands for the term Tvaip (Thou) which indicates the innermost Ätman. Knowers of the under-lying (esoteric) truth, understand the coupling together of the two, in the sense of Asi (Art) of the scriptural text, as bringing about the complete identity between the two thus brought together. (12-14)

THE SIGNIFICANCE OF THE SIX- SYLLABLED MANTRA

The word, " Namah," of the six-syllabled Mantra, should be understood as conveying the significance of

4ÖÖ THE VAISNAVOPANISAD-S

" Thou," while the word, " Räma," bespeaks the sense of "That." The dative form of the latter would convey the sense of " Art," of the sacred text, estab- lishing the identity between the two. In this manner should one, after Splitting the Mantra-s into three parts, corresponding to the parts, " Tat," " Tvam," and " Asi," of the scriptural text, establish the identity between the Brahman and the Atman, by bringing the parts together, in the case of all Mantra-s. (14, 15).

THE GREAT POTENTIAUTY OF THE RAMA-MANTRA

The Sacred Texts, " Tat Tvaip Asi," (that thou art), and others, bestow liberation, while this Rama- mantra is capable of bestowing liberation as well as the gratification of desires. Hence, this (Räma-mantra) by far excels the other (the Mahä-vakya-s), in point of potency. There is eligibility in the case of all embodied beings for practising all the (seven crores of) Mahä- mantra-s, whether they are seekers after liberation, thoroughly detached from worldly existence, or persons attached to their respective stages in life, following the lines of conduct duly prescribed therefor in the s'Sstra-s. In the case of ascetics, (who are not qualified to practise these Mantra-s, all and sundry), the Rama- mantra is fit to be resorted to and meditated upon, it being of the pure form of the Pranava, (as they are enjoined to resort to the Pranava-japa alone). He who knows the true implications of the Rama-mantra, undoubtedly becomes a Jivan-mukta, (15-17)

THE RÄMA-RAHASYOPANISAD 481

FRÜITS TO BE ATTAINED FROM THE STUDY OF THE VIDYÄ

He who studies this Upanisad, becomes hallowed by fire; he becomes hallowed by air; he becomes expiated from the sin of drinking spirituous liquor ;- he becomes expiated from the sin of stealing gold ; he becomes expiated from the sin of slaughtering a Brahmapa; he becomes Rama-candra alone moving in front of all the Räma-mantra-s. The same sentiment is further supported by the following Rk. Those that always declare truly out of self-realization, " I am Räma, (the Para-brahman) alone," unto those that are eligible to receive such instruction, they are not verily persons swirling in worldly existence; they are surely Rama alone. There is no doubt about it. " Om" ! That RSma alone is the Brahma-taraka, is the truth. Thus the Upanisad. (18-19)

THE VÄSU-DEVOPANI$AD

[This Upanisad, which is the Fifty-sixth among the 108 Upanisad-s and forms part of the Säma-veda, deals with the sanctity to be attached to and the eso- teric significance öf the Ürdhva-puridra, (Gopi-candana- mark on the fore-head), the rules relating to the making of the mark, the places prescribed therefor, and the attainment of identity with the Paramatman, through practising the upward Yogic path of true devotion and perfect knowledge.]

SEEKING ENLIGHTENMENT ON THE RÜLES REGARDING THE MAKING OF THE ÜRDHVA-PUNDRA

" Om," the great sage Narada, after making salu- tation unto Väsu-deva, the Parames'vara, (the omni- potent lord), asked him thus : " O Lord, pray impart unto me the rule relating to the making of the Ordhva- puņdra, (perpendicular Vaisnava mark pointing up- wards), along with instructions regarding the material with which it is to be made, the Mantra to be recited, the places (on the body) where the mark is to be made and all other particulars. Pray teil me all about this." (1)

THE VÄSÜ-DEVOPANISAD 483

THE REAL FORM OF GOPI-CANDANA

Lord Väsu-deva replied unto him thus: " From the seat of Vaikuntha, (adorningthemiddle peak of the Mahä-Meru mountain), was produced what has been delightful to me and used (on that account) by my true devotees, (the four-faced) Brahman and others; the Visnu-candana, the sandal-paste produced out of the sandal-wood growing in the forests of Vaikuntha, for which they are specially famous); which is daily smeared over my limbs and is known as Gopi-candana, for the reason that it is washed by the Gopi-s every- day; the blessed perfumery applied to my limbs and deposited at the bottom of the Cakra-tirtha, (the sacred spring dug out by my Cakra (discus), for my daily ablutions, (and thus rendered doubly sacred through) Coming into contact with (my) Cakra; which is of ' a pale yellow colour and is the means of attaining liberation. (2)

PRECEPT RELATING TO THE SECÜRING OF GOPI- CANDANA AND THE MODE OF WEARING THE MARK

Then, after making salutation unto Gopi-candana and secüring it (from the Cakra-tirtha), one should utter the following Mantra-s : " O Gopl-candana ! that des- troyest sin, that art generated out of the body of Visnu, that art marked with the impression of the Cakra, my salutation unto thee. Vouchsafe unto me the bestowal of liberation, through my wearing thy mark (on my

484 THE VAISNAVOPANISÄD-S

body)." Then fetching water with the Mantra, " (Listen unto) this (prayer) of mine, O Gangä! " and so on, one should turn the Gopi-candana into a paste, the words of the Mantra beginning with " The pure offering cast off from Visnu's body " and so on. Then with the Mantra, " For the reason (that we wear this mark, may the gods protect us," and so on, or with Visnu- gayat-tri-mantra, (" We devote all our perception unto Naräyana; we devote all our meditation unto Vasu- deva; may the lord Visnu direct us along the right track "), or with the lord's names, Kes'ava and others, one should wear the Gopl-candana-mark. (3-4)

THE MANNER OF WEARING THE MARK BY BACHELORS AND OTHERS

A Brahman-cärin, (a celibate), or a Vana-prastha, (a recluse) should wear the mark, after uttering the Vaisnava-gayat-tri or the names of the lord, Krsna and others, on the forehead, on the chest, over the neck, and above the arm-pits. Having thrice uttered the Mantra: "O Lord ! that art wielding the Conch, the Discus, and the mace in thy hands, that abidest in Dväraka, O Acyuta, O Govinda, with eyes resembling the white lotus, do thou deign to protect me, that seek refuge in thee," and meditated on the Lord, the householder should wear the mark, muttering the Vaisnava-gäyat- tri, or the names, Kes'ava and others, over the (pres- cribed) twelve places over his body, commencing from the forehead, with his ring-finger. A celibate or a

THE VASU-DEVOPANISAD 485

householder should wear the mark over his forehead, ehest, neck, and arm-pits, after uttering the Vaisnava- gäyat-tri, or the names of the Lord, Krsna and others, (and meditating on them). An ascetic should wear the mark, over his crest, forehead and ehest, with his forefinger, uttering the Pranva alone, (and meditating thereon). (5-7)

THE TRI-PUNDRA MARK IS OF THE REAL FORM OF THE TRINITY AND THE LIKE

The Triad of gods, (Brahman, Visnu and Rudra), the three Vyährti-s, (Bhur, Bhuvas, and Suvah), the three metres, (the Gayat-tri and others) similarly, the three radiant ones, (the Viraj, the Sutra and the Blja), the three durations, (the past, the present and the future) the three states, (vvaking, dreaming, and sleep- ing), the three Ätmans, (the Ätman, the Antarātman and the Paramatman) the three perpendicular marks pointing upwards, the three syllables, ("A," " U " and "M"), all these are synonymous with the triad Ürdhva- pundra, (pointing upwards), which is synonymous with the Pranava, which again is synonymous with the Ätman, the absolute existence, Om ! (8)

THE ÜRDHVA-PUNDRA TO BE WORN ONLY BY HIM WHO IS QUALIFIED FOR THE PRANAVA

He .- who raises aloft the Prapava to the highest pitch, is alone eltgible for the stabilization of the

486 tHE VAISNAVOt>ANi$AD-S

Pranava, the Omkara, and should, for that reason, wear the Ürdhva-pundra-mark (pointing upwards), that being the Prapava alone. (9)

ITS ELIGIBILITY TO BE WORN EVEN BY A PARAMA-HAMSA

A Parama-hamsa, (who is an Avadhuta, that has discarded clothing), should wear the Urdhva-pundra- mark that is identical with the Pranava (on his fore- head). (10)

THE MODE OF MEDITATION ON VASU-DEVA

The Yogin will attain identity with nie, by looking at his innermost Ätman, as the manifestation of the radiance of the Supreme Truth, (the Brahman), or by totally surrendering his heart (unto the lord) in the middle of the Pundra-mark (over the ehest) or in the middle of the lotus of the heart, (in the Anahata, wherein abides Väsu-deva, the Paramatman). In the middle of the heart is specially established a spark of fire, which rises upwards in the form of a minute speck, (from the Muladhara on to the Brahma-randhra), shining like a streak of lightning flashing across a dark-blue cloud. The Paramätman is established there as tiny in shape as the minutest awn of a grain of wild paddy. Thus. Hence should the Yogin practise, conceiving of him as remaining in the middle of the Ürdhva-pundra (perpendicular mark), over the white lotus of the ehest.

THE VASU-DEVOPANISAD 487

Gradually should the Yogin conceive of his own Atman as identical with me, the transcendent Hari. He who thus meditates on me, the imperishable Hari, with the one-pointed mind, as well as on his own Ätman, in the lotus of his heart, becomes liberated, without doubt. The Yogin knows my form, through real devotion, as of the non-dual Brahman, that has neither beginning, nor middle, nor end, as the manifestation of the Atman, which is the absolute existence, pure sentience and unsurpassed bliss, and which is wasteless. (11-16)

VÄSU-DEVA OF THE CHARACTER OF THE ALL-ATMAN

I, the Paramätman, the one, non-differentiated, peerless (Väsu-deva), abide as Visiu, in the multitu- dinous inanimate and animate beings, interwoven (as the warp with the woof) and am firmly established (as the Ätman of all beings). Even as oil is firmly establi- shed in the sesamum-seed, as fire in chips of fuel, as ghee in milk (of various kinds), as fragrance in flowers, even so I am firmly established in all beings, (like ether in an unattached State, in pots and pans and the like). (17, 18)

WEARING GOPI-CANDANA MARKS OVER PLACES WHEREIN VÄSU-DEVA IS TO BE MEDITATED ÜPON

One should attain the Paramatman, by meditating on Hari, the Sun of sentience, after smearing Gopi- candana, over the Brahma-randhra (in the Sahasrāra

488 THE VAI$NAVOPANIȘAJ>S

of the crest), between the middle of the eyebrows, the Äjfia-cakra), and over (the Dahara of the Anah; cakra of) the heart, wherein he (Hari) should meditated upon. The Yogin-ascetic, (always ain at what lies higher and higher), attains the highest State, by adopting the four upward trending courses viz.,,, with his staff pointing upwards, (in the direction of the Vis'va and thence onward upto the Avikalpa), with his semen tending in the upward direction, (through confirmed celibacy), with the Ürdhva-pundra, (pointing upwards) and placed over the prescribed places),and by practising the upward Yogic path. Knowledge based on this firm conviction is attained of its own accord (by the Yogin) through real devotion unto me. By making the Gopi-candana-mark every day in the prescribed manner, the one-pointed devotion unto will be developed thoroughly (by him). Whatis said herein is undoubtedly the truth. (19-

RULE RELATING TO THE WEARING OF THE GOPL-CANDANA AND THE BHASMA-MARKS

The (wearing of the) Ürdhva-puncjra (perpendi cular mark), with Gopi-candana mixed with water,has been prescribed as a course beyond which there is nothing better for all Brähmana-s pursuing the course of life prescribed by the Veda-s. That seeker after liberation, who makes the perpendicular mark with earth at the foot of the Tulasi-plant, in the absence of Gopi-candana, with a view to accomplish the purpose

T HE VASU-DEVOPANISAD 489

of the innermost Ätman, in his daily austerities, should sprinkle over it ashes left by the sacred fire, over which Agni-hotra and Atirätra-offerings were made, uttering the Mantra-s, " This (mark) is Visnu of the three foot- prints," the Vaisnava-gayat-tri, and the Pranava. In accordance with the self-same rule should he wear the Gopi-candana-mark as well. (22-25)

THE FRUIT OF THE VIDYĀ

He who practises this Vidya is purified from all sins. The inclination to sinful action will never rise in him. He will attain the religious merit of having bathed in all the three and a half crores of holy waters, of having performed all the prescribed sacrifices. He will be venerated by all the gods. There will be changeless devotion, established in him unto me, the illustrious Narayana. Having attained perfect know- ledge, he will attain Sayujya (the liberation of the form of one-ness with me), the highest State of Visnu and will not be born again, will not be born again. Thus said Lord Vasu-deva. Thus the Upanisad. (26, 27)

THE HAYA-GRĪVOPANISAD

[This Upanişad, which is the one hundredth among the 108 Upanisads and forms part of the Atharva-veda, takes the form of a discourse between Sage Närada and ßrahman (the creator), and deals with the several Man- tra-s relating to Haya-griva, their respective seers, pre- siding deities, potency, forms of meditation and the fruits attainable through their Japa, winding up with a prayer in glorification of the Brahma-vidyä.]

THE POTENCY OF THE HAYA-GRIVA-MANTRA

Sage Närada, after approaching the four-faced Brahman, asked him thus : " O Lord, pray, impart unto me the most exalted Brahma-vidya, (which ultimately leads to the attainment of the State of the non-differen- tiated Brahman), whereby the seeker could, after being released from the (bonds of his) sinful (and virtuous) actions in their entirety, and attaining proficiency in Brahma-vidya, become possessed of the glory of eclips- ing all but himself, and thus become the Paramatman, through exercising the powers of sentient action, desire and knowledge, thence leading to the State of the peer- less non-differentiated Brahman, with the realization,

THE HAYA-GRIVOPANIŞAD 491

that there is nought apart from the Brahman." Where- upon Brahman replied untohim thus : " One who knows the Mantra-s having Haya-griva as their presiding deity, knows the Veda-s, the codes relating to Vedic rituals and righteous conduct, the Itihäsa-s and the Puräna-s, and becomes possessed of the glory of eclips- ing all. (1, 2)

THE TRIAD OF MANTRA-S OF HAYA-GRIVA

These are the Mantra-s: " Salutation unto thee, O Haya-griva, of a form transcending the Universe (of gross phenornena), of the form of sentient bliss, unto thee, O Vişņu, the king of all Vidya-s, Svähā, Svāhā, Salutation. " " Salutation unto thee, of the form of the Rk-, Yajus- and Säma-veda-s, engaged in the act of rescuing the Veda-s, from the great deluge, the em- bodiment of the Pranavodgltha, (the Omkara), possess- ed of the head of a great horse, Salutation, Svaha, Svaha, Salutation. " " O Udgitha, O Pranavodgitha, the over-lord of the lords of all kinds of lore, that art the embodiment of all theVeda-s, that art incompre- hensible, impart (unto me), impart all (knowledge). Sväha, Svaha, Salutation." (3-5)

ENUMERATION BEGINNING FROM THE SEERS AND ENDING WITH MEDITATION OF THE THREE MANTRA-S

Brahman, Atri, Ravi, Savitr and Bhargava are the seers (of these Mantra-s). The Gayat-tri, the Tristubh and the Anustubh are the metres. The illustrious

492 THE VAISNAVOPANISAD-S

Haya-griva is thepresiding deity. " Hlaurp" istheseed- syllable. " So'ham " is the potency (of the Mantra). " Hlum " is the Kilaka. In the enjoyment (of bliss) and liberation is its application. The Anga-nyäsa-s are to be made by placing the fingers, in the prescribed manner, over the heart, the crest and other parts of the body, with the uttering of the syllables, 'A,' ' U,' and 'M,' (twice over). Meditation : " We worship Haya-griva, fully adorned with the Conch, the Discus, the Mahämudra, and a book, having four arms and resembling the full-moon in appearance. (6)

THE FOURTH MANU OF HAYA-GRIVA

" Om," "Srim," these two syllables ; " Hlaum," this one syllable ; thereafter " Om, namo, bhagavate," (Om, salutation unto the Lord), these seven syllables; there- after, " Haya-griväya," (unto Haya-griva), these five syllables; thereafter, "Visnave," (unto Visnu) these three syllables; thereafter, " Mahyam medhaip pra- jfiäip," (unto me intelligence and wisdom), these six syllables; thereafter, " Pryaccha Svahä," (bestow, Svahä), these five syllables; these constitute the fourth Mantra of Haya-grîva, (nineteen syllables in all), thus: " Om, Srim Hlaum, Om, Namo Bhagavate Haya- grivaya Visnave, mahyam medham prajnam prayaccha, Sväha." „(7)

THE FIFTH MANU OF HAYA-GRIVA

" Om," " Srim," these two syllables ; " Hlaum," the one syllable thereafter ; " Aim," " Aim," " Aim,"

THE HAYA-GRfVOPANIŞAD 493

these three syllables (thereafter); " Klim," " Klim," these two syllables thereafter; " Sauh," " Sauh" these two syllables thereafter; " Hrim," this one syllable thereafter; " Om, Namo Bhagavate," these five syllables thereafter ; " Haya-griväya," these five syllables thereafter; " Mahyam medhäm prajnam," these six syllables thereafter; " Prayaccha Svaha," these five syllables thereafter; these constitute the fifth Mantra, (the whole meaning, Om, Srim, Hlaum, Aim, Ai, ,Ai, ,Kli, ,Klim, Sauh, Sauh, Hrim, Om, saluta- tion unto the Lord, Haya-griva, unto me bestow intel- ligence and wisdom, Sväha, (consisting of thirty-four syllables in all). (8)

THE MONOSYLLABIC MANTRA OF HAYA-GRIVA

I shall expound the Brahma-vidya, through the monosyllabic Mantra of Haya-griva; Brahman (the Crea- tor) gave it unto Mahes'vara; Mahes'vara gave it in his turn, unto Samkarsana; Saipkarșaņa unto Närada; Närada unto Vyasa ; and Vyasa unto the worlds. The Mantra is : " H,Om,"M " L, Om," " U,Om; " the three, taking the monosyllabic form (with the Pranava super- added), become " Hlauip," the seed-syllable (of Haya- griva). Unto the Japa-reciters of the monosyllable of the form of " Hlauip," through such Japa, there is the attain- ment of omnipotence and the acquisition of the lore of the non-difFerentiated Brahman, (which together contribute to the attainment of final beatitude). [The Syllable " H " connotes the Paramatman indicated by the term, Tat ("That"), of the Sacred Text, " That Thou art,"

494 THE VAİSNAVÖPANISAD-S

it being the seed-syllable of Parames'vara. The syllable " L" connotes the innermost Atman, indicated by the term, Tvam (Thou), of the Sacred Text, it being the seed-syllable of Akäsa, (ether), which pervades every- where like the Ätman, while the syllable " Om, " con- notes the connecting link between the innermost Ätman and the Paramatman, thus bringing about the identity of the two, indicated by the term Asi (Art), of the Sacred Text. The resonant, * Auip' distinctly heard over the three syllables, H, L, and U, represents the Turya-Turiya, manifesting itself over the Turiyomkära. Hence, Japa-reciters of the Mantra, " Hlaum," are vouchsafed the prosperous State resulting from the bene- ficent influence of the innermost Ätman and the glory of the transcendent Ätman, which together lead to the final beatitude of the Brahman.] Unto those that have realized the real form of that, (which Stands firmly established as the Brahman, apart from all other things that are really non-existent), is vouchsafed libe- ration of the disembodied type. Should the practitioner understand the import of the Mantra in a qualified sense, then he becomes the liege-lord of Indra and other guard- ians of the points of the compass, of kings, of Naga-s, and Kinnara-s. In virtue of the potency of the mono- syllablic Mantra of Haya-griva, the Sun and others, discharge their allotted tasks regularly of their own accord. The Bvja-mantra of Haya-griva is the most potent of all seed-syllables and is of the character of the King of Mantra-s. " Hlaum," (what it signifies) be- comes the real form of Haya-griva, (9)

THE HAYA-GRIVOPANISAD 495

APPLICATION OF THE MANTRA TO ENSÜRE THE ACQUISITION OF FLUENCY IN SPEECH AND OTHER POWERS

" Amrtaip (immortality) Kuru (Achieve), Kuru (Achieve), SvähSE, Svaha. Thus should the practitioner utter along with the Mantra. By doing so, there will be the acquisition of the power of eloquence, wealth, and the psychic powers attainable through Astanga- yoga, (the practice of the eight-fold Yoga). (10)

THE SEVENTEEN-SYLLABLED FORMULA

· " Hlaum, Sakala-sämrājyena siddhim kuru, kuru Svāha," (Render me accomplished, render meaccom- blished, through the acquisition of kingly power over all, Svaha.) (11)

FRUIT OF THE KNOWLEDGE OF THESE MANTRA-S

He who knows all these reputed Mantra-s, if he is impure, will be purified. If he is not keeping the vow of celibacy and is desisting from the path of the Brah- man, will (on practising these Mantra-s), become a rigid celibate, thus qualifying for the attainment of the Brah- man. He will be sanctified out of the sin of having had in- tercourse with a prohibited woman. He will be sanctified from the sin of holding converse with a depraved person, will be released from the sin of slaughtering a Brahmana and similar sins, Even as the master of

496 THE VAISAVOPANISAD-S

the household would enter his house (at the close of the day), for repose, even so would the embodied practitioner of these Mantra-s enter, at his demise, the State of the Paramātman, (and bocome a Videha- mukta, through the attainment of disembodied liberation). (12)

DEMONSTRATION OF THE IMPORT OF THE MAHÄ- VÄKYA-S THROUGH THE HAYA-GRIVA MANTRA-S

" The highest order of perception is the Brahman." " I am the Brahman." " That Thou art." This Ätman is the Brahman."-The import conveyed by the aforesaid Maha-vakya-s, (great scriptural texts relating to the identity of the innermost Ätman and the Brahman), these Mantra-s demonstrate (in füll). (13)

TWO-FOLD CHARACTER OF MANTRA-S IN GENERAL, DÜE TO THE INHERENT DLFFERENCE BETWEEN YOWELS AND CONSONANTS

Due to the difference in function between vowels and consonants, a Mantra assumes a two-fold character and appears as if made of two distinct parts. (The vowels constitute the sentient vital elements and the consonants the non-sentient gross elements, the former being the original vital principle and the latter the crude primordial matter operated upon by such vital force). :(14)

THE HAYA-GRIVOPANISAD 497

SUPPLEMENTAL MANTRA-S

That Vak, (instrument of thought), which conven- tional Symbols indicating sounds express, which are by no means lifeless, originating as they do from sentience, express, that mother of the Veda-s as the praiseworthy Queen of the Gods. Her power and strength yielded four streams of vital forces. Whither are these forces of her who has attained the height of ecstacy (of the Brahman) ? [The four vital forces are: the Para, that has its origin from the Mulädhara, having its seat at the perineum; the Pas'yanti, that has its origin from the Svädhisthäna, having its seat at the navel region; the Madhyama, that originates from the Anahata of the heart; and the Vaikhari, that originates from the Vis'ud- dhi of the throat] Gauri, the Madhyama Vak, (of the middle region of ether of the Anahata of the ehest), . sounded forth (articulately) moving with one step, two steps, then with four steps, eight steps, and nine Steps, reaching her consummation with a thousand Aksara-s, (syllables), in the highest ethereal region (of the Dvadas'anta of the Sahasrära of the cranium). Nakuli, (the little mungoose-like organ of speech covered by the lips and protected on all sides by the rows of teeth, the mistress of all articulate expression, enables me to give beautiful expression to my thoughts. The thick darkness cast away by theflamingfire (of the Brahman), cried out, affecting immortality (of all beings)., The daughter (radiance) of the Sun, extended unto the Gods the flow of immortality and freedom from old age. (15-18) 32

498 THE VAISNAVOPANISAD-S

FRUIT OF THE PRACTICE OF THE VIDYÄ

He, who studies this Vidyä, on the eleventh day of every lunar fortnight, through the grace and powerful influence of Haya-griva, becomes a Maha-purușa, (a high-soulled one). He becomes a Jīvan-Mukta, (liberated while yet living). (19)

PRAYER UNTO THE VIDYA

Om (O, Turya-turiya,) that art the Brahman, unto thee salutation. Whatever has been studied by me, through thy grace, from the mouth of my Guru, may all that firmly remain attached to my heart! May I become the repository of the Vidya in such a way, that it might not lapse from my memory. Likewise may whatever has been heard by me with my ears not lapse from my memory, so that I might not be hampered in working my way to attain final beatitude. May the State of remaining perpetually as the Turya-turiya, the import of the Pranava, leading to the State of disembodied kaivalyam, be vouchsafed unto me. Om. Thus the Upanisad. (20)

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