1. Yoga Upanishads Trans Adyar

THE YOGA-UPANISAD-S

TRANSLATED INTO ENGLISH

(ON THE BASIS OF THE COMMENTARY OF S'RĪ UPANIȘAD-BRAHMA-YOGIN)

BY

T. R. SRĪNIVĀSA AYYANGĀR, B.A., L.T.

(Retired Head Master, Kalyana-sundaram High School, Tanjore)

AND EDITED BY

PAŅDIT S. SUBRAHMAŅYA SĀSTRĪ, F.T.S.

THE ADYAR LIBRARY

1938

Printed by C SUBBARAYUDU, AT THE VASANTA PRESS, ADYAR, MADRAS

PREFACE

IN Issuing this first Volume (The Yoga Upanisad-s) of the English translation of the One Hundred and Eight Upanisad-s, foreshadowed by the late Pandıt Mahadeva S'astrī, B.A., Director of The Adyar Library, in his preface to the first Volume (The Yoga Upanısad-s) ın August 1920, and planned by Prof. C. Kunhan Raja, M.A., D.Phil. (Oxon.), Honorary Curator of the Oriental Section of the Adyar Library, in his Introduction to the second Volume of The Das'opanısad-s in July 1936, my first duty is to tender my grateful thanks to Brahmas'rī Pandıt S. Subrahmanya S'astri Avl., F.T.S., who undertook this work as a labour of love and to whom I am in continual obligation for the many services he has been rendering to the Adyar Library ; and to S'rī T. R. S'rinıvasa Ayyangar Avl., B.A, L.T., Retired Head Master, Kalyana-sundaram High School, Tanjore, who has collaborated with the Pandit with his wonted zeal in editing and seeing the work through the press. It is hoped to publish at an early date the Translations of the remaining Upanisad-s. The publication of the Upanisad-s with critical notes originally planned and started by Dr. Schrader, a former Director of the Adyar Library, is proposed

vi THE YOGA UPANISADS

to be taken up after the publication of the Translation is completed. The Translation closely follows the Commentary of S'ri Upanisad-brahma-yogin, who is the only one so far known to have achieved the unique distinc- tion of having written a commentary on all the One Hundred and Eight Upanısad-s and has presented, ın an extremely lucid manner, S'ri S'amkarācārya'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 verbatım et literatim rendering of the Upanisad-s, 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 Upanisad-s and other extraneous matter, considered necessary for the further elucidation of the subject-matter, are enclosed within rectangular brackets

The Adyar Library G SRINIVASA MURTI 15th September, 1938 Honorary Director

THE YOGA-UPANIŞAD-S

PAGE Advaya-tārakopanıșad 1-8 Amrta-nadopanısad . 9-16 Amrta-bındūpanısad. 17-21 Kşurıkopanışad 22-26 Tejo-bındupanışad 27-87 Trı-s'ıkhı-brāhmaņopanıșad 88-115 Dars'anopanıșad 116-150 Dhyana-bındupanısad 151-171 Nada-bındupanıșad . 172-180 Pas'upata-brahmopanısad 181-197 Brahma-vidyopanışad 198-216 Maņdala-brāhmaņopanıșad 217-245 Maha-vākyopanısad . 246-250 Yoga-kundaly-upanışad 251-278 Yoga-cudāmaņy-upanișad 279-300 Yoga-tattvopanışad . 301-325 Yoga-s'ıkhopanışad 326-396 Varāhopanișad 397-447 S'andılyopanışad 448-491 Mamsopanisad 492-502

CONTENTS

PAGE ADVAYA-TĀRAKOPANIȘAD 1-8 Eligibility for Taraka-yoga 112224445 1 The means and the end of Yoga 1 The form of Tāraka 2 How to be attained 2 Description of internal mtrospection Description of external introspection 4 Description of intermedate introspection The two-fold Taraka 4 The achievement of Tāraka-yoga 5 The two to be distinguished as corporeal and mn- corporeal 5 The real form of Tāraka-yoga . 6 Mudrā pertaining to S'ambhu 7 Forms of mnternal introspection 7 The description of Ācārya 7 Fruit borne by a study of this Upanişad 8

AMRTA-NĀDOPANIȘAD 9-16 Expedients such as study 9 Worship of the Pranava 9 Description of Pratyāhāra 10 The sıx-fold Yoga 10 The fruits of Prāņāyäma, etc. 10 The three-fold Prāņāyäma 11 Description of Prāņāyāma 11 B

THE YOGA UPANIŞADS

PAGE Description of Recaka . 11

Description of Puraka . 11

Description of Kumbhaka 12

Description of Dhāraņā 12

Description of Tarka 12

Description of Samādhı 12 The expedient to be employed for the achievement of Samādhi . 13

The constant practice of Yoga 14 . The seven doors leading to the attainment of the Ātman 14

The giving up of fear, etc. 14

The fruit of the practice of Yoga 14

The thing to be meditated on through Yoga 15 The manner of meditation 15

The limit of breathing 15

The seats of the Prana, etc 16

Their different colours 16

The final fruit . 16

AMRTA-BINDŪPANIȘAD 17-21

The mind alone, the cause of bondage and liberation . 17 Mental control, the expedient for hberation 17 The attainment of Brahmanhood by the knowledge of the Brahman . . 18 . Attainment of the non-qualfied Brahman through pondering over the qualified Brahman 18 The oneness of the Atman 19 Freedom from birth and death of the Atman 19 Realization of the Absolute Brahman . 20 The attainment of the transcendent Brahman by medi- tating on the S'abda-brahman 20 Oneness of the Ätman mhering in all beings 21 . Meditation, the cause of realizing the Atman 21

CONTENTS

PAGE KŞURIKOPANIȘAD 22-26 Yogādhıkāra 22 Āsana and Prāņayama . 22 Pratyāhāra 23 . The practice of Yoga and the person eligible therefor . 25 The fruit of Samadhi . 26

TEJO-BINDŪPANIȘAD 27-87 Expedients to be employed for the attainment of the undifferentiated Brahman 28 Looking upon the transcendent entity itself as subject to relative attributes . 28 The fifteen-fold Yoga, as aid to the knowledge of the transcendent Brahman 30 Description of the fifteen Anga-s 30 Becoming the Brahman by the practice of Yoga 33 Mitigation of the obstacles to Samādhi. 34 The attainment of pure Brahmanhood, through Samadhı 34 The indivisible oneness in essence of all 36 Conceiving all things as the state of utter consciousness. 39 Fruit borne by knowledge of the Brahman 41 Realizing the state of the Atman as that of the ever- existing, conscious and blissful Brahmanhood 42 Realızing the Ätman as not possessed of all the diverse forms . 46 The realization of the non-existence of all things other than the Atman 47 . . The practice of the Atma-mantra 1 am the Brahman " 48 . . Jivan-muktı-the attainment of the state of the Brahman 50 . . Videha-muktı-takıng one's stand on the Absolute Brahman, which is the absolute Atman, with nothing corresponding to it 54

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PAGE Rule for the concentration on one's own Ātman 60 The nature of one's own Atman 61 The falsehood of all Anatman . 63 The Absolute Brahmanhood of the ' I'-entity 68 The non-existence of antithetical forms in the case of the phenomenal world of ignorance and its results . 70 The mind alone, actuated by volition and the lıke, is the cause of all trouble 72 . The state of Existence, Consciousness and Bliss. 74 The Brahmanhood of all 74 The non-relative Atmanhood of the Brahman . 79 The non-existence of the phenomenal world lying outside the Atman 82 Rule for the attainment of the conception, " I am the Brahman " 86 Rule about traditional usage in accord with the S'āstra 86

TRI-SIKHI BRĀHMAŅOPANISAD . 88-115 . Questions relating to the Atman, the Brahman and the like 88 . Everything is of S'ıva 88 The coming into being of all the world out of the Brahman 89 The division of the one mass into the many 89 . The variants of ether and other elements 90 . Their diverse ranges of functioning . 90 The functions of the subtile elements 91 . Division into Adhyatmic and the like 91 What is expounded by the functioning of the knower . 92 The creation, from the Brahman ending with Pañci- karaņa 92 . . The creatior of the world consisting of the animate and the inanimate 93

CONTENTS xili

PAGE The four states . 94 The northern and southern courses 95 Gnosis, which brings about immediate release . 95 Yoga, the means to be adopted for the acquisition of Gnosis 96 Karma-yoga and Jñana-yoga 96 Astānga-yoga, the expedient to be employed for the acquisition of the knowledge of the non-qualified Brahman 97 The ten-fold Yama-s and Nıyama-s 97 The Asana-s according to the Hatha-yoga method 98 Rule relating to the control of breath after going through the prelminary purification of the Nadi-s . 100 The real form of the region of fire 100 . The position of the navel 101 The Jiva moving in the cluster of Nādi-s 101 The position of the Kundalini and its function 101 The real form of the cluster of Nadi-s in the middle of the body 102 The vital airs circulating in the Nadi-s 103 Knowledge of the Nadi-s antecedent to the purification of the Nādi-s 104 The place for the practice of Yoga and the rule relat- ing to it 105 . Mere Kumbhaka with the Cin mudra 105 Prāņāyāma 105 Prāņāyāma for purifying the Nādi-s 106 The fruit of Prāņāyāma 107 Destruction of disease through control of breath 107 Conquest of the mind by the San-mukhi-mudra 108 The course taken by the Prāņa 109 The attainment of Yoga through knowledge of the course of Prāņa . 109 . The withdrawal of the Prana from the seats of Marman 110

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PAGE The manner of Dharaņa 111 The holding of the five elements in the limbs of the body . 111 The meditation of Aniruddha and others in the seats of Prthivi and others and the fruit thereof . 112 . Meditation on the Parmatman and the fruit thereof 112 . Consciousness of Vasu-deva transcending the Turiya . 113 Meditation on the qualified Brahman 114 Meditation on the non-differentiated Brahman . 114 Even the knowledge of the qualified Brahman is pro- ductive of liberation . 114

DARSANOPANISAD . 116-150

Astanga-yoga, the means for the attainment of Jivan- muktı 116 The enunciation of the eight subdivisions 117 Yama of ten kınds 117 Non-violence 117 Truthfulness 117 Abstinence from stealth 118 Celibacy 118 Compassion 118 Rectitude 119 Forbearance 119 Firmness 119 . Temperance in food 119 Cleanliness 120 Rule relating to the Brahman, that is the Atman 120 The ten Nıyama-s 121 Penance 121 Contentment 121 Belief in the existence of the Supreme truth 122 Munificence 122 Worship of Is'vara 122 .

CONTENTS xV

PAGE Study of the established truth 122 Modesty 123 Faith 123 . Prayer 123 The nine postures 124 Svastıka 124 Go-mukha 124 Padma 124 Vīrāsana 125 Sıņhāsana 125 Bhadrāsana 125 Muktāsana 126 Mayurāsana 126 Sukhāsana 126 The fruit of the mastery of posture 127 Dimension of the body 127 The enumeration of the Nādi-s 128 The position and form of the Kuņdali 128 The position of the Nādı-s 129 The flow of the vital air through the Nādi-s 130 The functions of the vital airs . 131 The deitses presiding over the Nādi-s 131 The transit of the Sun and the Moon in the Nādi-s 132 The course of the Sun of Prana through the Nadi-s . 132 The praiseworthiness of the internal Tirtha-s 133 Seeing S'iva in the Atman 134 Becoming the Brahman by the sight of the Brahman 134 Purification of the Nadi-s 135 Symptoms of the successful accomplishment of purifi- cation of the Nadi-s 136 Purification of one's own Ātman 137 Description of Prāņāyāma 137 Description of Puraka and others 139 What are accomplıshed from Prāņāyāma 139

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PAGE Varieties of Prāņāyāma having curative virtues 140 Conquest of Väyu by practice of the San-mukhi- mudrā 141 Symptoms of the conquest of vital air 143 Attainment of Gnosis, through the destruction of diseases and sin and the cultivation of detachment, as a result of the conquest of vital airs 143 Description of Pratyähära and its diverse forms 144 Fruit of Pratyāhāra 145 Pratyāhāra characterized by the retention of breath 145 Pratyahara with the sanction of the Vedanta 146 Dhāranā in the five elements 146 Dharana in the Atman . 147 Meditation on the qualified Brahman 148 Meditation on the unqualified Brahman 148 . The fruit of meditation 148 . The real form of Samadhı 149 . The Brahman alone, the residuum 149 . . Summing up 150 . .

DHYĀNA-BINDŪPANISAD . 151-171

The greatness of deep meditation on the Brahman 151 The subtlety and the all-pervading nature of the Brahman 152 The form of the Pranava 153 Rule for meditation on the Praņava 154 Praņava-dhyāna with Prānāyāma 155 Praņava-dhyāna by a different method . 155 Meditation on the qualified Brahman 156 . Meditation on the trinity of gods 156 Meditation in the heart and its fruit 157 . The merging of Prana in the resting place of the Brahman 158 The sıx-fold Yoga 158

CONTENTS vii

AGE The four postures 158 The seat of the Yonı 158 . The real form of the four plexuses Muladhara and others. 159 The group of Nādi-s 160 The ten vital airs, Prāna and others 160 The dependence of the Jiva on the Präna and the Apāna . . . 161 The working in unison of the Prana and the Apāna during Yoga . 161 Ajapā-hamsa-vıdyā 161 By awakening the Kundalini is accomplished the breaking open of the doors of liberation 162 The awakening of the Kundalını by celibacy and other observances 163 The three kinds of Bandha-s 163 Practice of the Khe-cari-mudra 164 The accomplshment of Vajroli, by the practice of Khe-cari 164 Becoming a Jivan-mukta by knowledge of the union of the two kinds of Bındu 165 The practice of the Maha-mudra 166 The direct manifestation of the Atman m the heart 166 Seeing the Paramatman, by the application of the Nada 169

NĀDA-BINDŪPANIȘAD . 172-180

The real form of the Vairaja-pranava 172 The fruit of the Vairāja-vidyā 173 The real form of the Pranava composed of four chief Mātrā-s 173 The details of the twelve different Mātra-s of the * Praņava taken mdividually and collectively 174 Benefits derived by votares on their dying during particular Mātra-s . 174

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PAGE The real form of the unqualified Brahman and the fruit of knowing It 175 Inquiry into the existence or non-existence of the previous Karma of a man of Gnosis . 175 Application of the mind to the Nada, the means of attaining the knowledge of the Turiya-turiya. 177 The power of sound to captivate the mind 178 The real form of the Nada of the final resort 179 The attainment of Videha-mukti by the Yogin-s who are perched on the Nāda 180

PAS'UPATA-BRAHMOPANIȘAD 181-197

Seven queres relating to the Supreme Ruler of the world 181 Answers to the seven queries 182 Definition of the performer and others officiating in the sacrifice of the creation 182 The sacrifice of application of the mind to the Nāda 183 The exposition of the Paramatman being of the state of the Hamsa. 183 Similarity between the Yajña-sutra and the Brahma- sūtra . 184 The Brähmana alone qualified to perform Brahma- yajña 185 Of the Hamsa, that is the Pranava, is the sacrifice, that is the Brahman . 185 Mental sacrifice of the form of the umon with the Brahman 186 The application of the mind to the Hamsa and Pranava without differentiation-the internal sacrifice. 186 The ninety-six Hamsa threads . 187 Hamsätma-vidya alone, the liberation . 187 . The superiority of the internal over the external sacrifice 188 . .

CONTENTS xix

PAGE The As'va-medha of the form of Jñana-yajña 189 The radiance of the Taraka-hamsa 189 The attainment of the Brahman through the concep- tion of its form per se 189 The manifestation of the world in the Brahman is Māyā . 190 Rule regarding meditation on the Hamsārka-praņava . 191 The rousing into activity of the organs of sense is the work of Is'vara, the supreme consciousness . 191 Whatever is other than the Atman is the outcome of Māyā . 192 The non-occurrence of the Maya in the Atman, in realıty 193 The attainment of the Paramatman by the knower of the Atman 193 . Truth and other means of attainıng the Parā-vidyā 195 There is resort to nothing else for the knower of the Ātman 195 To the knower of the Brahman there is nothing what- ever as prohibited food 196 The seeing by the man of Gnosis of the state of the Ātman of all . 197

BRAHMA-VIDYOPANIȘAD 198-216

The mndication of the Brahman by the Pranava, which contains the esoteric significance of the Brahma- vıdyā . 198 The amplification of the four Matra-s of the Pranava . 199 Breaking through the Nadi-s and the Sun by bringing Suşumņa to bear on them 200 Attainment of Liberation by the symphony of the sound . of the Praņava 200 Exposition of the real form of the Jiva 200 Exposition of the cause of bondage and liberation 201

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PAGE The attainment of the Parames'vara possible only through Hamsa-vidya 202 Rule for devotion to the Guru of Hamsa-vıdya 203 The attamabilty of the Paramätman solely through the Veda-s and the Guru 204 Discriminating between the finite and the infinite forms of the Atman 204 The Yoga, having to be kept a profound secret from the uninitiated, could be bestowed only on those best qualified for it 206 Even for one possessed of the mere knowledge of that science there is not the possibility of being smeared with vice and virtue . 207 The three kinds of preceptors 207 The performance of Sacrifice in the immediate presence of the supreme Being, by applying one's self to the Pranava-hamsa 208 The attainment of becoming one with the Brahman through the knowledge obtained from Hamsa-yoga 209 Whence could the Hamsa be got ? 209 The practice of Samädhi preceded by the memorizing of the Hamsa-mantra 210 . Exposition of the posture assumed by the Hamsa 210 The mode of practising the Hamsa-yoga 211 The real form of the Atman to be ruminated upon by the Hamsa-yogin 213

MANDALA-BRĀHMAŅOPANISAD 217-245 The desire to know the truth of the Atman 217 The announcement regarding the subtle Yoga of the .eight Anga-s . 217 The four-fold Yama-s 218 The nine-fold Nıyama-s 218 Detailed enunciation of the six Anga-s, Asana and others 219

CONTENTS xxi

PAGE The fruit of the knowledge of the subtle eight Anga-s of Yoga 220 Getting rid of the five inherent defects of the body 220 Looking at the Täraka and the fruit borne by it 220 The attamment of the Taraka, through seeing by means of the three kinds of introspection 221 Seeing through internal introspection 221 Seeing through external introspection . 222 Seeing through intermediate introspection 222 . Yoga of two kinds, being dıvided into Tāraka and Amanaska 223 Rule as to the application of the mind to Yoga 224 The first Tāraka 224 The second Tāraka 224 . The end of the second Taraka is S'ambhavi-mudrā 224 Definition of internal mtrospection 225 The controversy regarding the ultimate object of inter- nal mntrospection among the adherents of diverse faiths . . 225 Rule relating to the seeing of the Atman which is closely interwoven with the ultimate objects of internal introspection spoken of by the followers of dıverse faiths 226 The attamment of Brahmanhood of one who is firmly planted m the Ātman 226 . The Jyotir-atman, the radiant Atman, which is the basic support of all, is the object of internal intros- pection 227 The fruit of the knowledge of the Jyotır-atman 228 Its attainment through the Sambhavi 228 Rule relating to the full-moon-look . 228 S'ambhavI, the end of the Pūrņimā look 229 The accomplishment of the S'ambhavi-mudra and its indications 229

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PAGE Experiencing the inner light which is the real form of the Pranava and its indications 230 The attainment of the Pranava through the San-muki- mudrā 230 The knower of the Pranava not bound by obligation to perform religious rite of any kınd 230 Accomplishment of non-mindedness through the Un- mani state 231 Procedure laid down for worshipping the Amanaska state 231 The attamnment of Kaivalya by the contemplation of the Brahman . 232 The real form of the knower of the Brahman 233 Dıfference between Suşuptı and Samādhı 233 The knower of the Brahman becoming the Brahman 234 The attamnment of liberation through meditation of the Brahman, preceded by the giving up of all volition 234 The five states, Jägrat and others 235 Desire, the basis of proclvity to worldly activities 235 Desire leading to inactivity 235 Mode of crossing the ocean of worldly existence 236 Demonstrating that the mind is the cause of bondage and liberation 237 Becoming a knower of the Brahman of a higher order by the practice of Nır-vikalpa-samadhi 238 The attainment of the state of the Brahman of the form of ceaseless Bliss 238 The non mindedness associated with the Sambhavi- mudrā 239 Attainment of non mindedness on seeing the mndica- tions of the Paramātman 239 Then, the turning away from worldly existence 240 . The destruction of the mind through the dissolution of the ihner senses, by having recourse to the Taraka-path . 241 .

CONTENTS xxili

PAGE By the attamment of the Unmani state, the Yogin himself becoming the Brahman 241 The knowledge of the five-fold ether and its fruit 242 Summary of all the requisite equipments for Raja-yoga 243 Rule relating to the practice of the mind finally resting in and being lost in the Paramātman 243 By the practice of Amanaska is accomplished the state of being reduced to the Brahman 244 The greatness of the accomplished Yogin in the Aman- aska state 245

MAHA-VĀKYOPANIȘAD 246-250

Those eligible for being imparted instruction regarding the non-vicarious experience of the Bliss of the Atman 246 The real form and functions of Vidya and Avidya 246 The manifestation of the Paramätman through the practice of the Hamsa-vıdyā 247 The real form of the state known as the knowledge of the truth 249 Meditation on the radiant Pranava-hamsa 250 The fruit of the Vidya of the radiance of the Hamsa . 250

YOGA-KUNDALY-UPANIŞAD 251-278

The three expedents to be resorted to for the conquest of the vital air 251 Temperance mn food 252 The Padma and Vajrasana postures 252 The rousing of the power and the two ways of practi- sing it 252 The rousing of the Sarasvati 253 The varieties of Prāņāyāma 254 The Surya-kumbhaka . 254 The Ujjāyi-kumbhaka . 255 The S'italı-kumbhaka 255

xxiv THE YOGA UPANISADS

PAGE The Bhastra-kumbhaka. 256 Rule relating to the three kinds of Bandha-s 256 The Mula-bandha 257 The Uddiyana-bandha 257 The Jalamdhara-bandha 258 Prescription regarding the number of times of Kum- bhaka practice 258 The obstacles to the practice of Yoga and overcoming them 259 The rousing of the Kundalinı by the practice of Yoga . 260 The Kundalıni, reaching the thousand-spoked lotus by bursting through the three knots 260 The dissolution of Präna and others and the spreading outwards of dissolved ones 261 Experiencing everything as Consciousness alone during Samādhı 262 Samadhı-yoga 263 . The Khe-cari Vıdyā 264 . The extraction of the king of Mantra-s, the Khe-cari Mantra 266 By muttering the Mantra, the Khe-carı-yoga is success- fully accomphshed 267 The method to be adopted for the practice of the Khe- cari 268 . Difference in seeing due to difference in the phases of the lunar fortnight, such as Amā-vāsya, Pratipad and Pūrņimā . 271 Rule regardıng the Purņima vision 272 By the practice of the control of the vital breath is attained the Viraj-form 273 Without the practice of Yoga, there will be no manı- festation of one's own Ātman . 274 The knowledge of the Brahman to be derived from the Guru's precept 274

CONTENTS Xxv

PAGE The bearing of the Brahman on the proper functioning of the sense-organ of speech 275 The bearing of the Brahman on the universe and other phenomena 275 The Brahman has no counterpart 276 Meditation which is employed as the means of attaining the Brahman . 276 Liberation while yet lving and liberation after dis- embodiment 277 .

YOGA-CŪDĀ-MAŅY-UPANIȘAD 279-300

The six-fold stages of Yoga 279 Knowledge of the truth about the body essential for the successful accomplishment of Yoga 279 The Cakra-s, Muladhara and others 280 Sight of the great radiance at the seat of the gemtals 280 Description of the Svādhisthana and other Cakra-s 281 The great Cakra of Nādı-s 281 The places of the Nädi-s 282 The vital airs that move in the Nadi-s and their functions 282 Tre pulsating of the Nadi-s with the Prana or other- wise, is an index of the pulsating of the Jiva or otherwise 283 The meditation on the Ajapa Gayattri . 283 Breaking open the doors of lberation through the Kuņdalıni 284 The three Bandha-s 285 The Khe-cari Mudra 286 Description of a Yogin endowed with Vajroli and other powers 287 The Mahā-mudra 288 The Praņava-prayer 289 The Brahman, of the form of the import of the Pranava. 289 D

XXV1 THE YOGA UPANIŞADS

PAGE The meaning of the several limbs of the Pranava 291 The Brahman radiant at the top of the Turiyomkāra . 292 The fourth Hamsa, the import of the Pranava 293 The muttering of the Pranava, making the absolute Ātman mamifest 294 . . The necessity for the control of vital air even in the votary of the Praņava 294 The accomplishment of Prānāyāma from the purifica- tion of the Nādı-s 295 Description of Prāņāyāma 295 The purification of the Nadı-s . 296 The Pranayama with the preliminary regulation of Mātrā-s 296 The fruit of each of the subdivisions of Yoga severally and their relative importance 298 By the practice of the Saņ-mukhi Mudrā is Nāda dis- tinctly manifest 299 The practice of Pranāyama is the dispeller of all diseases 299 . In the practice of Pranayäma, the withdrawal of the organs of sense is necessary 300

YOGA-TATTVOPANIŞAD 301-325 The desire to know the eight-fold Yoga 301 The truth concerning the Yoga, difficult of attainment 301 What is apparently the state of the Jiva is only the Paramātman 302 The Jiva, divested of the character of material exist- ence, attains the state of the Paramätman 303 The practice simultaneously (of the methods of acquist- . tion) of knowledge and Yoga . 304 The real form of knowledge 304 Yoga of four kinds, Mantra-yoga and others 305 . Arambha and other stages of Yoga 305

CONTENTS xxvii

PAGE Description of Mantra-yoga 305 Description of Laya-yoga 306 The stages of Hatha-yoga 306 The important parts of Yama, Nıyama and Asana 306 Overcoming the obstacles to the practice of Yoga 307 The right sort of Matha and Asana, fit for Praņāyāma 307 The mode of commencement of Prāņāyāma . . 308 Prānāyama with due antecedent measurement in Mātrā-s 308 Purification of the Nadi-s, the benefit derived during the interval and its symptoms 309 . Observance regarding diet and the like during the practice of Yoga 309 - The successful attamnment of Kevala-kumbhaka 310 Prasveda and other Sıddhi-s 310 . Pranava japa, the preliminary step for the destruction of obstacles to Yoga . 311 Ghata the state of effort 312 Description of Pratyāhāra 312 The form of Dhāraņā 312 The Sıddhı-s attaiable through Dhārana and the rule relating to their being preserved as secrets 313 The Paricaya stage 314 Dhärana-s of the five Brahman-s in the regions of the five elements 315 Meditation of the qualified kınd. 317 Accomplishment of Samadhi, out of meditation of the unqualified kınd. 317 The renunciation and assumption of the body at pleasure by one who has successfully accomplished the Yoga 318 Description of Mahā-bandha 319 Description of Mahä-vedha 319 The real form of the Khe-carl . 319 .

xxviii THE YOGA UPANIŞADS

PAGE The real form of the three Bandha-s and their fruits . 320 Description of Viparita-karaņi and its results . 320 . The real form of Vajroli 321 . The real form of Amaroli 321 The completion of Raja-yoga 321 Exposition of the cause of detachment 322 Worship of the Pranava in the lotus of the heart 322 The cessation of the functioning of all organs is the expedient for attaining the Atman 324

YOGA-S'IKHOPANIŞAD . 326-396

Seeking the path to liberation 326 The path to hberation difficult of access 326 The Brahman not attainable by mere proficiency in S'ästra-lore 327 The Jivahood of the Brahman . 327 Sivatva of the Jiva devoid of the defects of lust and the like 328 Absolution from defects through Jñana and Yoga 329 The real form of Gnosis and its fruits . 330 There is httle difference between the man of spurious knowledge and the ignorant man 331 To the man of Gnosis of the spurious variety there is no accomplishment of hberation without the aid of Yoga 332 Endless misery of men of Gnosis of the spurious variety 333 The development of individuality is by itself at the root of all ruin 334 For one who has accomplished Yoga, there ensues the power of doing, undoing and otherwise doing, as . well as liberation while yet living . 335 Imposture by men of Gnosis of the spurious variety 336 The emancipation of such men attamable only through association with Siddha-s 337

CONTENTS xxix

PAGE The mutual relationship of Jnana and Yoga as effect and cause . 337 Yoga alone, the highway to liberation . 338 Knowledge of the Atman dawns only in a mind purified by Yoga 339 The practice of Yoga is the first duty 339 The imparting of Yoga-sıkha . 340 By the practice of Yoga, there is the direct manifesta- tion of Parama-pada, the highest state 341 Attainment of Punya-loka by one who cannot conform to the prescribed form of meditation to the full extent 342 The recognition of his own Atman by the accomplished Yogın 342 Sitting at the feet of a Guru who has conquered bis breath, for the practice of Yoga 343 Rousing into activity of the Sarasvatı Nādı 343 Piercing through the three Granthi-s by rousing the Kundali 343 Rule relating to the practice of the four kinds of Kumbhaka-s . 344 Description of the Surya-bheda-kumbhaka 345 Description of the Ujāyt-kumbhaka 345 Description of the S'italı-kumbhaka 346 Description of the Bhastrikā-kumbhaka 346 Rule relating to the three Bandha-s 346 The Mula-bandha 347 The Uddiyana-bandha . 347 The Jälamdhara-bandha 348 Attainment of the Nirvikalpa state by breaking through the three knots by means of the Kundalı power 348 The Suşumna forming the path to hberation and the final resort for all time 349 The acquisition of the knowledge of the Brahman through Susumņā-yoga 350

xxx THE YOGA UPANIŞADS

PAGE The successful attamment in due course of the form of the Brahman by the practice of Yoga . 351 Maha-yoga of the character of the four-fold Yoga of Mantra and the like 352 Mantra-yoga 352 Hatha-yoga 352 Laya-yoga 353 Rāja-yoga 353 . The common feature of the vanous kinds of Yoga and the attainment of liberation by means of Yoga 353 The manner in which success is achieved in a sub- sequent mcarnation by the practitioner who dies before successful accomplishment of Yoga. 354 Only by Yogic practice there is liberation 354 Benefits accruing to the Yogin, such as overlordship over all, liberation while yet hving and the like 355 Rule relating to the safeguarding of natural and artı- ficial psychic powers 356 The index of a Yoga-siddha and a Jivan-mukta 357 Attainment of Videha-mukt by the Jñanin even when his body remaıns 358 Description of the Microcosm as a S'ıvalaya . 358 Description in detal of the six centres Mulādhāra and others and the four Pitha-s 359 He who is competent to impart the knowledge of Yoga 361 The greatness of the Mula-mantra known as the Pranava 361 Explanation as to why it is of the qualty of a Mūla- mantra 362 Explanation as to why it is of the nature of being the · Nāda-lıga 362 Explanation as to why it is of the quality of a thread . 363 The Pranava being of the nature of the Pitha and the Bındu 363

CONTENTS xxxi

PAGE Expedient to be adopted for the attamnment of the Praņava-brahman 363 The Brahman, being of the form of the gross, the subtle and the seed-like, is of a three-fold character . 364 The knowability of the S'uddha-tattva only through the practice of the Atma-mantra 364 Signs of manifestation of the Para-tattva 365 The greatness of the investigation of the Nāda 365 The occurrence of the knowledge of the Para-tattva, only through devotion to the Guru and Isvara 366 The four forms, Para, Pas'yanti, etc., of the Nāda- brahman 366 . Enunciation of the form of the Vaikhari 368 By the intuitive perception of Vaikhar is attamned remarkable power of speech . 368 The real form of the Paramākșara 369 The attainment of the Para-brahman through the devo- tion to and the meditation on the Sabda-brahman 370 Falsity of the nature of the Jiva 371 The Brahmanhood of the entire phenomenal world 371 Seeing things as apart from the Brahman, the cause of rumn 372 Falsity of the phenomenal world, wherein we function 372 The extreme impossibility of the phenomenal world apart from the Brahman 373 Attribution of the body and the like to the Atman through ignorance 374 The body possessed of the characteristics of a temple of Vışņu 375 Detatled description of the six plexuses and the four Pițha-s 375 . The real form of the Nādi-cakra 376 The body of the Brahman, of the three-fold character of Bindu, Agm and Soma 378

XXX11 THE YOGA UPANIŞADS

PAGE Fancying the five fires and the fruit thereof. 378 Rousing the Kuņdalıni 379 Practice of the Khe-cari Mudra and its fruit 379 Attainment of at oneness by the conception of Nārāyana in the Sahasrāra 380 Expedients for the attainment of the respective Siddhi-s by the Yogin having recourse to the methods prescribed. 380 Rule regarding the service of the preceptor 382 Greatness of the Yoga-s'ıkhā 382 Rule regarding the attitude of indifference towards psychic powers 383 Rule regarding the mode of cultivating the Kundalıni S'aktı. 383 Real form of the Susumnā 384 The Susumnã, the main prop of all 384 . The awakening of the Para S'aktı 385 Meditation on the Paramātman 386 Attainment of hberation by the dissolution of the Prana and others in the Adhara-brahman . 387 By meditating on the forms of the deities, Brahman and others in the plexuses, is effected the entrance into the Brahma-randhra 388 Liberation of one whose mnner senses are dissolved mn the Brahma-randhra 389 The greatness of Susumņā-yoga 390 Clarification of the respective positions assumed by the power of supreme consciousness and the Jiva 390 The manner of Hamsa-prayer by the Jiva, when under the control of the vital airs 391 Liberation and bondage due to difference in the · position of the Kundalıni 392 The Pranava, the support of all 392 Bondage and liberation, the results of the mobility and immobility of the mind 392

CONTENTS xxxiii

PAGE By constantly dwelling on the thought that the mind does not exist apart from one's own Atman, the direct perception of the Brahman could be at- tained 393 The inseparable connection between the Prāna and the mind 394 Close applcation to the Näda is the cause of the dissolution of the mind 395 Rule regarding the practice of breath-control along with the mind 395 Without practice in accordance with the instructions of the Guru there is no dawning of knowledge . 396

VARĀHOPANISAD . 397-447

Various views regarding the number of the Tattva-s . 397 The twenty-four Tattva-s 398 The thirty-six Tattva-s . 398 The ninety-sıx Tattva-s 399 Liberation only through devotion to the Lord that transcends the Tattva-s 400 Fruit of the knowledge of the Tattva-s. 400 The knower of the Brahman and the Atman alone is the really blessed soul 402 The form of the Blss of the Atman 402 The self-manifest nature of the Atman . 403 The incompatibilty of the Atman with Maya and its progeny 403 . . Becoming the Brahman of the knower of the Atman that is the Brahman . . 403 . . . For the knower of the Atman, there is no bondage resulting from Karma 404 Divergence between the wise man and the ignorant man in the matter of the view-points and positions wherein they take their stand . 404

<xxiv THE YOGA UPANIŞADS

PAGE The absence of bondage and liberation, forsooth, in the Atman . 405 . Concentration on the Brahman and the Atman for the removal of bondage 406 Announcement regarding Upaväsa which forms the means to the attainment of the Brahman 407 Non-vicarious knowledge, the means to Jivan-mukti . 408 Rule relating to the giving up of the internal anxiety about the Brahman . 408 Contemplation of the great Lord, the sole expedient to ward off all anxiety 409 The Brahman alone lying beyond the range of all creative imagination should be thought of . . 409 The Brahman nondifferentiated within, transcending all states 411 . Becoming the Brahman through knowledge of the non- determinate Brahman 411 Reflecting on the oneness of the Brahman, preceded by the dissolution of worldly existence 412 Experience of the knower relating to the Brahman, non-differentiated from the innermost Ātman 413 Meditating on the Nada, the means of Samadhi 416 Realization of the peerless Paramätman 417 Rule relating to silence, the means of the attamment of the state of remaining as consciousness alone 418 The state of Existence, Consciousness and Bliss of the Lord . 419 Devotion to the Lord, the means of liberation . 419 Equality of all in the eyes of God 420 . The mind alone, the cause of the cycle of births and deaths. 421 Experiencing passion and the like in the non-atman, the characteristic of a knower 422 Of the seven stages (of knowledge), those of Jivan- mukti are of a four-fold character 423 .

CONTENTS XXXV

PAGE The four-fold nature of "A" and others evolved out of the Praņava 424 The controlling agencies of the gross and other varieties of "A " and others 424 The various stages considered in relation to the limbs of the Praņava 425 . The four kınds of Jivan-mukta-s 425 . Pointing out the seven stages of knowledge 426 Detailed description of the seven stages 426 Demonstration of the distinction in the state of the intellect in the seven stages . 427 Rule relating to the conception of the Brahman as Ātman alone . 428 Description of a Jivan-mukta 429 Rule relating to the resting on the all-comprehensive Brahman 430 The exposition of the course adopted by birds and ants. 43 The hallowed nature of the eye-glance of a knower of the Brahman . 432 Knowledge of the body essential for the aspirant after Yoga . 433 Number of breaths per day 433 Rule relating to the sustenance of the constituent ele- ments for the avoidance of bodily wastage 433 For the sustenance of the elements, should be practised the Uddıyāna-bandha 434 The three kinds of Yoga known as Laya, Mantra and Hațha 434 The eight subdivisions of Yoga 435 Varieties of Yama and Nıyama 435 The eleven postures 435 Description of the Cakra posture 436 Prāņāyāma 436 Measurements of the body and its lımbs 436

XXxVi THE YOGA UPANIŞADS

PAGE The plexus of Nādi-s . 437 Rule relating to the practice of seeing the Turiya 438 The Yoga which forms the expedient to be employed for beguiling the duration of one's life 438 The Yoga-s which are employed as means to acquire bodily robustness and strength 439 Rule relating to the acquisition of the knowledge of the aura of the body . 440 The expedient of the Catus-patha-bandha, is Samputa- yoga in a nut-shell 440 The attainment of the knowledge of the Brahman step by step, by the practice of Samputa . 441 Ascertaining the position of S'iva and S'aktı 442 Pranayama along with the meditation of the Brahman. 442 The mode of practising the Yoga of piercing (through the three knots) 443 The Pranava prayer for the overcoming of obstacles 445 The four-fold stages of Yoga, Arambha and others 446 Fruit of the practice of this Vidya and of the profici- ency attamed therem. 447

S'ĀŅDILYOPANIȘAD . 448-491 Enunciation of the eight stages of Yoga 448 Exposition of the ten kinds of Yama-s . 449 Exposition of the ten kınds of Nıyama-s 450 Exposition of the eight kinds of postures 451 Frut of the successful acquisition of posture 453 Investigation into the number of Nadi-s 453 . The measure of the Prana in the body . 454 Rule relating to Kumbhaka 454 1 The place of fire in the case of human beings and others 454 . Description of the middle of the body, in the case of human and other beings 454

CONTENTS xxxvii

PAGE The swirling of the Jiva in the plexus of the navel 455 The form and functioning of the Kundalıni 455 The fourteen Nādi-s 456 The Susmuņā Nādī 456 The places of the other Nadi-s around the Susumņa 456 The ten vital airs, Präna and others, therr places and functions 457 Rule relating to the purification of the Nadi-s . 459 Description of the person eligible for the performance of Yoga and the monastery suitable for the practice of Yoga 460 The manner of commencing the Praņayāma 460 Rule relating to the practice of Praņāyāma for purify- ing the Nadi-s 461 Symptoms noticed at the time of purification of the Nādī-s 461 . Prāņāyāma of the character of Pranava 462 The mode of meditating on the letters of the Praņava . 462 The mode of practising the Pranava 463 The Praņāyäma performed with the sole purpose of purfyıng the Susumņā Nādī. 463 The number of Pranāyama-s to be performed every day . 464 Difference in the result in accordance with the practice 464 Observance of diet during the period of practice 464 Rule relating to the Yogin's remaining intently de- voted to the practice . 465 . From the pure state of the Nadi-s is attamnable the ecstatic state of the mind 465 The necessity for the performance of the three Ban- dha-s . 466 . Fruit of the intermingling of the Prana and the Apāna . vital aırs 466 The expedient to be adopted for the purification of the cranium 466

xxxviii THE YOGA UPANIŞADS

PAGE The Ujjāyı Prāņāyāma. 467 The Sītkara Praņayāma 467 The S'itala Praņāyāma . 467 The two-fold Kumbhaka, accessory and essential 468 The fruit from the practice of Kumbhaka 468 Attamment of the Vaisnavi Mudra 468 Direct vision of the Brahman through the attainment of the Khe-cari 469 Attainment of the ecstatic state through the-Khe cari . 470 Means of attaining the Brahman non-differentiated by duration 470 Attainment of aloneness by the dssolution of the mınd . 471 Dissolution of the mind through Yoga and Jñana 472 Suspension of the throbbing of the Prana out of the dissolution of the mind 472 Suspension of the throbbing of the mind with the sus- pension of the throbbing of the vital air 473 The various means employed for bringing about the suspension of the throbbing of the Prana vital air . 473 Reaching the highest state, through the bursting open of the Susumņā Nādī, by means of Kumbbaka 475 Rule relating to the entrance of the Präna along with the mind into the Susumņa 475 Attainment of the Khe-cari-mudra 476 Means of attaming the external Khe-cari Sıddhı 476 Means to be employed for the conquest of the Praņa vital air during practice 477 Means to be employed for the pon-vicanous attam- ment of one's own Ātman 478 Immunity from all disease, attainable through a special kınd of Dhāraņā 478 Acquisition of various psychic powers by Samyama over the tip of the hose and the like . 478

CONTENTS XXXIX

PAGE Pratyāhāra of five kınds 482 The five kınds of Dhāraņā-s 482 Dhyana of two kinds 483 The, real form of Samādhı 483 The real form of the non-qualified Brahman 484 The non-demonstrability of the Brahman 484 The Brahman beyond the range of speech and the mind. 485 The Paramätmanhood of all things 485 From the instruction imparted by the Guru is the attainment of the knowledge of the Atman of all 486 The state of being the Atman alone without a counter- part, of the Brahman 486 The three forms of the Brahman 487 The ındıvisible Brahman 487 The dıvisıble Brahman . 487 The partly dıvısıble and partly ındıvisıble Brahman 488 Definition of absolute Existence as the state of the Para Brahman 489 Definition of absolute Existence as the state of the Ātman 489 . Definition of absolute Existence as the state of Mahes'vara 489 Definition of absolute Existence as the state of Datta- treya . 490 Fruit flowing from the knowledge of the derivation of these names 490

HAMSOPANIȘAD 492-502

The esoteric nature of the Hamsa-vidya leading unto the Brahma-vidyā 492 Determination of the form of a person eligible for initia- tion into the Hamsa-vidya . 493 The form of the Hamsa and the fruit of the knowledge thereof 494

x1 THE YOGA UPANIŞADS

PAGE Yoga, the means to attain the knowledge of the Hamsa. 494 By conceiving of the Hamsa in the lotus of the heart, is seen the Turyātman 496 The mode of prayer with the Ajapa-hamsa-mantra 497 Seeing the Paramätman through meditation on the qualıfied Hamsa 499 Experiencing the ten kinds of Näda-s through the Ajapa prayer . 499 Rule relating to the practice of the tenth sound alone . 500 Fruit flowing from experiencing the respective sounds . 500 The manifestation of the state of the Brahman and the Ātman through the dissolution of the mind . 501

LIST OF CORRECTIONS

PAGE LINE CORRECTION

41 21 S'āstra 44 5 S'astra 50 3 Mantra 54 22 Atman 87 7 bindupanisad 125 9 Vīrāsana 128 8 Vıs'vodara 141 28 eyes 158 24 Svadhsthāna 207 5 celibate 207 18 prompter 213 1 meditate 224 17 S'ambhavī-mudrā 234 17 Volition 254 7 Prāņāyāma 282 4 Gamdhārī 288 17 Nādī-s 296 17 Nāda 309 4 Nadī-s 315 9 S'ıva 328 27 Trı-pad 329 1 Trı-pad 339 1 Atman

xlii THE YOGA UPANISADS

PAGE LINE CORRECTION

341 13 Muladhāra 347 16 Uddiyāna 394 5 upon 409 2 ward off 410 19 Trınacık(et)a 440 12 Maha-meru

FOREWORD

THE Sanatana-dharma, comprising the religious tradi- tion and conduct in life of the Indo-Aryans, is based on the four Vedas, Rc, Yajus, Saman and Atharvan, the treasure-mines of knowledge, handed down to posterity from time immemorial by the ancient Rsis. The Yajur-veda is made up of two parts, S'ukla-yajus and Krsna-yajus. To these Vedas are ascribed several branches (Sakhas) and their number is as follows: Rg-veda -- 21; Yajur-veda-109; Sāma-veda-1000; and Atharva-veda-50. These Sakhas are said to contain one Upanisad each. The aggregate number of the Upanisads thus comes to 1180, of which only 108 are extant at the present day. We propose, in the first instance, to deal with those Upanisads which have a bearing on Yoga and give a rendering of them in English, arranging them in the Alphabetical order of their names. According to ancient orthodox usage, certain Mantras, known as Santi-mantras, are recited both. before the commencement and after completion of thet chanting of the Upanisads, such Mantras varying according as the Upanisad chanted belongs to one

iv

or other of the five different classes mentioned above. The five such Mantras with the respective classes of the Vedas to which the Upanısads be- long are given here-under, along with their English rendering : 1. The S'anti-mantra for the Upanisads of the Rg-veda : वाड् मे मनसि प्रतिष्ठिता। मनो मे वाचि प्रतिष्ठितम्। आविरावीर्म एधि। वेदस्य म आणी स्थ । श्रुतं मे मा प्रहासीः । अनेनाधीतेन। अहोरात्रान्संदधामि। ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु। तद्वक्तकारमवतु। अवतु माम् । अवतु वक्तारमवतु वक्तारम् ।।

ॐ शान्तिः शान्तिः शान्ति: ।।

My Speech has its rest on my Mind (along with the other senses). My Mind has its rest on my Speech (along with the other senses). O Radiant (Brahman) ! Manifest Thyself in my (Mind). (O Speech and Mind) of mine! Do Ye have the power of bringing (unto me) the (knowledge of the) Veda, on my behalf. (O Mind!) Do not carry away (from my memory what I have learnt by) listening (to my preceptor). (O Brahman!) By this knowledge gathered by me, I meditate on Thee days and nights. I shall ever speak Rta (the truth). I shall ever speak Satya (in praise of the Truth). May that (Brahman) protect me. May that (Brahman) protect him that taught (me): Protect me; protect him that taught (me). Om ! Peace ! Peace !! Peace !!!

2. The S'antı-mantra for the Upanisads of the S'ukla-yajur-veda :

पूर्णमद: पूर्णमिदं पूर्णात्पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।।

ॐ शान्तिः शान्तिः शान्ति: ।।

That (which hes beyond) is full. This (which lies within) is full. Than the (latter) full one, the (former) full one is greater. Out of the full one, after realızing the full one, the full one alone remains. Om! Peace! Peace !! Peace !!!

3. The S'antı-mantra for the Upanisads of the Krsna-yajur-veda :

सह नाववतु। सह नौ भुनक्तु। सह वीर्ये करवावहै। तेजस्वि नावधीतमस्तु । मा विद्विषावहै। ॐ शान्तिः शान्ति शान्तिः ।।

May (the Brahman of the Upanisads) protect us both, (the pupil and the teacher) together. May (It) sustain (the fruit of learning) of us both together. Let us both together acquire the capacity (for learning). Effective may our study prove. May we not hate (each other). Om! Peace! Peace !! Peace !!!

4. The S'antı-mantra for the Upanisads of the Sāma-veda :

आप्यायन्तु ममाज्ञानि वाक्पराणश्रक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्व ब्रम्मौपनिषदम्। मा 5हं ब्रक्म निराकुर्याम। मा मा ब्रम्म

vi

निराकरोत। अनिराकरणमस्त्वनिराकरणं मे अस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।। ॐ शान्तिः शान्तिः शान्ति: ।।

May (the unseen Powers, Viraj, etc.,) nourish my (the seeker's) lımbs, (so as to conserve them in their proper posture, etc.). (May my power of) speech, vital airs, eyes, ears and all other organs of sense (be useful), as far as it hes in their power, (in S'ravana-study, Manana-reflection, etc.). All is but the Brahman expounded by the Upanısads. May I never renounce (that) Brahman. May (that) Brahman (also) not re- nounce me. May there be non-renunciation. May non-renunciation be mine. May such Dharmas (lines of conduct) as are propounded in the Upanisads be in me, who am absorbed in that Atman. Om' Peace! Peace !! Peace !!!

5. The S'antı-mantra for the Upanisads of the Atharva-veda:

भद्रं कर्णेभिः श्रृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरऔैस्तुष्टवा सस्तनूभिः। व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्ताक्ष्यों अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ।।

O Gods! May we (the seekers) hear with (our) ears the auspicious (sayings of the Vedanta). May we, the performers of the (Dhyana-) yajfia, (sacrifice of the form of meditation), see with our (internal) senses the

vii

auspicious (forms of the Powers of their quests). May we, who are possessed of (Internal) organs (drawn away from their ordinary functions and) concentrated on the subtle ones, attain an existence (free from disease, etc.,) of a duration prescribed by the Deva (Praja-pati). May Indra, who is heard of by the ancients (in their sacred books) (contribute towards) our welfare. May the omniscient Pusan (contribute towards) our welfare. May Tarksya, unhampered in his flight (contribute towards) our welfare. May Brhas-pati contribute towards our welfare. Om! Peace! Peace !! Peace !!!

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

ADVAYA-TĀRAKOPANIȘAD

[This Upanisad, which is the Fifty-third among the 108 Upanisads and forms part of the S'ukla-yajur- veda, fixes its goal in the Brahman and the Brahman only and seeks to expound the essentials of Raja-yoga.]

ELIGIBILITY FOR TARAKA-YOGA

Then and for that reason, we presently expound, for the sake of the Yatı (ascetic), who has controlled his senses and is full of the six qualities' of S'ama and others, the Advaya-tarakopanisad, (the Upanisad with which to attain the Brahman by crossing over Samsara by Tāraka-yoga). (1)

THE MEANS AND THE END OF YOGA

Always conceiving "I am of the form of Cit (Consciousness)", with his eyes well-shut, or with his

' This Upanisad contains prose and verse mixed. The transla- tion of verses is printed slightly removed from the margin. * The six qualities are . 1. Sama, quietude, self-control as to the mind. 2. Dama, subjugation, self-control in action. 3. Upa- ratı, cessation, tolerance f. Titikșa, endurance; cheerfulness. 5. Samadhana, intentness; one-pointedness. 6. Sraddha, faith; confidence.

2 THE YOGA UPANIŞADS

eyes slightly open, seeing through introspection the transcendent Brahman, above the middle of the eye- brows, as having the form of the effulgence of Sat, Cit and Ananda (Being, Consciousness and Bliss), he becomes of that (Taraka) form. (2)

THE FORM OF TARAKA

That which enables (one) to cross the great fear of undergoing the cycle of prenatal existence, birth, dotage and death, and is hence styled as Taraka ; having real- ized that the two (entities), Jiva and Is'vara, are but the results of Illusion, and given up all demonstrable things as "not this, not this ", what remains, that, is the non-dual Brahman. (3)

HOW TO BE ATTAINED

For its attainment resort should be had to the three kınds of Laksya (Introspection). (4)

DESCRIPTION OF INTERNAL INTROSPECTION

There exists, in the middle of the body, Susumņa, the Nadi of the Brahman, of the form of the Sun and the effulgence of the Moon. That, taking its rise from (the plexus) Muladhara (Root-support), goes in the direction of (the plexus) Brahma-randhra (the crevice of the Brahman). Midway between the two is the cele- brated Kundahni, with a radiance, such as of myriads of lightning-flashes and a delicate form, such as of the

ADVAYA-TARAKOPANIŞAD 3

fine thread of the lotus-stalk. Having seen it through the Mind alone, man is released (from all bondage), through the destruction of all sin. Should he inces- santly see, on account of the effulgence of Taraka-yoga, a radiance in the specific facial region in front of the forehead, (he) becomes a Siddha (accomplished). A sound resembling ' Phoo' is generated in (hıs) two ear- holes stoppered with the tips of (his) fore-fingers. When (hıs) Mind is attuned to that stage, seeing a blue radiant space mid-way between (hıs) eyes, he attains, through Introspection, Bliss of an exquisite quality. Even so does he in his heart. Thus should the seeker- after-liberation practise Internal Introspection. (5)

DESCRIPTION OF EXTERNAL INTROSPECTION

Then the description of External Introspection (follows) · Should he see etherial space of a blue colour slightly bordering on the colour of indigo, then appar- ently shining like a wave of blood-red colour, but really orange, in front of his nose, at a distance of four, sıx, eight, ten and twelve digit-lengths, such he becomes a Yogin (Adept). There are radiant beams foremost in the range of vision of a person, who casts his eyes in the direction of the etherial sky. By seeing such beams (he) becomes a Yogin. He sees radiant beams, sparkling like molten gold, either at the end of his side -; glances or on Earth. Such a sight gets fixed. By him: who sees to a distance of twelve digit-lengths over his crest, is attained Amrtatva (Immortality). Whereever

4 THE YOGA UPANIŞADS

he may be, should the radiance of the etheral sky be seen over his crest, such he becomes a Yogin. (6)

DESCRIPTION OF INTERMEDIATE INTROSPECTION

Then, the description of Intermediate Intro- spection: He sees, at daybreak, like the vast disc of the Sun resplendent with variegated and other colours, like a huge conflagration of Fire and like the mid- etherial regions devoid of these. He stands with a form identical with theirs. By seeing them over and over again, there ensues Ether devoid of qualities; there ensues transcendent Ether resembling palpable darkness brought mto relief by the splendour of the radiant Taraka form; there ensues the great Ether shining lke the fire of the deluge; there ensues the Tattvākāsa (Ether of Verity) effulgent with transcen- dent lustre excelling all; and there ensues the Ether of the Sun dazzling with the splendour of a hundred thous- and Suns. Thus the five Ethers, external and internal, become visible to the Introspection of a Taraka-yogın. He who sees it, released from fruits, becomes hke such Ether. Hence the Introspection of Taraka alone be- comes the bestower of the fruit of non-mindedness. (7)

TWO-FOLD TĀRAKA

That Taraka is of two kinds: the first half, Taraka and the second half, the non-minded (variety). Here is the S'loka answering to that purpose :

ADVAYA-TĀRAKOPANIŞAD 5

Know then that Yoga is two-fold, in the relationship of priority and posteriority ; the former should be known as Taraka and the latter, Amanaska (non- minded variety). (8)

THE ACHIEVEMENT OF TARAKA-YOGA

On the pupils, in the interior of the eyes, there is the reflection of the Moon and the Sun. The seeing, by the pupils of the eye, of the solar and the lunar discs, consists in the seeing (by the Yogmn) of them, after concluding that, as mn the Macrocosm (Brah- mända), there exists a (corresponding) pair of the solar and lunar discs in the Ether of the middle of the head (of the Yogin) in the Microcosm (Pindanda). Here also he should contemplate with a mind looking upon the two as essentially one, as without such a mind, there is no scope for the play of the senses. Hence, Taraka should be construed as possible only with Introspection. (9)

THL TWO TO BE DISTINGUISHED AS CORPOREAL AND INCORPOREAL

That Taraka is two-fold : Murti-tāraka (corporeal) and Amurt-taraka (incorporeal). That which culmi- nates with the senses is corporeal; that which tran- scends the eyebrows is incorporeal. In all cases, in making out the inner import, the practice along with the Mind is desirable. As with the Tarakas could be

6 THE YOGA UPANIŞADS

found what exists above them, the Sat-Cit-Ananda form, which is the result of Introspection with the help of the Mind, is the Brahman alone. Hence it 1s manifest that the Brahman is of white lustre. That Brahman becomes knowable by means of Introspection with the eye aided by the Mind. So also is the Amurti-taraka (incorporeal). It is only by seeing with the aid of the Mind, that Dahara and the other kindred forms of Ether become knowable. Perception of form being dependent on the Mind and the eye, externally as well as inwardly, it is only by the conjunction of the Atman, the Mind and the eyes, that the perception of form is achieved. Hence Introspection in con- junction with the Mind is essential for the manifestation of Tāraka. (10)

THE REAL FORM OF TARAKA-YOGA

By casting the eyes intently on the crevice between the two eyebrows, what manifests through that, that radiance standıng above is the Taraka-yoga. After bringing about a thorough union of the Taraka conjoint with the Mind along with it, with cautious effort, he should lift his eyebrows slightly aloft. This is the former (variety of) Taraka-yoga. The latter, which is incorporeal is said to be Amanaska (non-mınded). There is a great beam of radiance above the root of the palate. That is worthy of being meditated upon by Yogins. Thence flows supernatural power, such as Aņimā (attenuation) and the like. (11)

ADVAYA-TĀRAKOPANIŞAD 7

MUDRA PERTAINING TO SAMBHU

In the case of both internal and external Introspec- tions, when both the eyes are devoid of the power of shutting and opening, there occurs what is known as the Mudra pertaining to Sambhu. By the residence therein of sages who have assumed that Mudra, the Earth is rendered holy. At their look all the worlds are sanctified. Whoever is afforded the opportunity of worshipping such great Yogins, also becomes liberated. (12)

FORMS OF INTERNAL INTROSPECTION

The lustre radiated by Internal Introspection is of one's own form. Under the instruction imparted by the great preceptor, Internal Introspection assumes (the form of) the radiance emanating from the thou- sand-petalled lotus, or the lustre of Cit (Consciousness) hidden in the cavern of Buddhi (Intelligence), or the Turiya-Caitanya (the fourth Consciousness) abiding in. the Sodas'anta.' Seeing those (forms) depends on the. grace of the good preceptor, (13)

THE DESCRIPTION OF ACARYA

He is the Acarya, who is well-versed in the Vedas, who is a true devotee of Visnu, who is devoid of spite,

'Şodas'ānta, wherein the Turiya-Catanya is said to abide, is evidently a spot sixteen digit-lengths over the crest.

8 THE YOGA UPANIŞADS

who knows Yoga, who takes his stand on Yoga, who always has his being in Yoga and is cleanly ; who is full of devotion to his preceptor, who especially knows the Purusa; he who is possessed of these qualities is known as Guru. (14, 15) The syllable 'Gu' indicates darkness, the syllable ' Ru' means its dispeller. Because of the quality of dis- pelling darkness, the Guru is so termed. (16) The Guru alone is the transcendent Brahman; the Guru alone is the supreme goal; the Guru alone is the transcendent wisdom and the Guru alone is the last resort. (17) The Guru alone is the ultimate limit; the Guru alone is the highest wealth. For the reason that he teaches THAT, therefore is the Guru greater than all else. (18)

FRUIT BORNE BY A STUDY OF THIS UPANISAD

He who causes (this) to be read even once, hıs becomes the release from the cycle of births and deaths At that very moment perishes all sin, committed through all previous births. He attains all the desires of hıs heart. To him there is the acheivement of all the ends and aims of human existence. He who knows this -- Thus the Upanısad. (19)

AMRTA-NĀDOPANIȘAD'

[This Upanisad, which is the Twenty-frst among the 108 Upanisads and forms part of the Krsna-yajur- veda, demonstrates that the pure-minded attain the end and aim of existence, by adopting the expedients of S'ravana-study, Manana-reflection, etc., while those with an impure mind attain their enfranchisement from worldly existence by having recourse to the meditation of the Brahman and the practice of Sad-anga-yoga (Yoga with sıx stages).]

EXPEDIENTS SUCH AS STUDY

The wise man, having studied the Sastras, medi- tated again and again on their import and realized the transcendent Brahman, should then give them up, as (he would) a fire-brand. (1)

WORSHIP OF THE PRAŅAVA

Mounting on the chariot of 'Om', then making Vișņu the charioteer, one seeking a,place in the Brahma- loka, absorbed in the worship of Rudra, should drive in ' This Upanigad is in the form of verses. U 2

10 THE YOGA UPANIŞADS

the chariot as long as he is on the track of the chariot and halting at (the end) of the track, he proceeds on- ward, giving up the chariot. (2, 3) (Then) abandoning the stages of syllables and signs, devoid of vowels and consonants, he reaches the subtle stage (of the Brahman) by means of the letter 'M' devoid of vowel. (4)

DESCRIPTION OF PRATYĀHĀRA

That is known as Pratyahara (wherein) one thinks of the five objects of the senses, such as sound and the like, as also the very unsteady mind, as the reins of his Ātman. (5)

THE SIX-FOLD YOGA

That is known as Yoga, which has six components, Pratyāhāra, Dhyāna, Prāņāyāma, Dhāraņā, Tarka and Samādhı. (6)

THE FRUITS OF PRAŅĀYĀMA, ETC.

Even as the impurities of the mountain-ores are burnt away by the blower, so also, the results of - misdeeds committed by the organs of sense are consumed by the holding of the breath (vital airs). (7) One should burn misdeeds by Praņāyamas (draw- ing the breath) and sın by Dharaņas (holding the breath). Having brought about the destruction of sin, one should think only of Rucira (Kumbhaka). (8)

AMRTA-NĀDOPANISAD 11

THE THREE-FOLD PRAŅĀYAMA

Cessation (Rucira), Expiration (Recaka) and Inspiration of air, (these) three are termed as Pranayamas, the acts of Recaka, Puraka and Kumbhaka (Expiration, Inspiration and Cessation of breath). (9)

DESCRIPTION OF PRĀŅĀYĀMA

That is called Prānāyama, should one with elongated breath, thrice recite the Gayattri with the Vyährtis and with the Pranava (prefixed), along with the S'iras1 (thereafter). (10)

DESCRIPTION OF RECAKA

Sending up (gently) the breath (outward), empty- ing the space (in the region of the heart) of the Nir-ätmaka (air not forming part of one's own body) and keeping to a state of void, such is the description of Recaka. (11)

DESCRIPTION OF PŪRAKA

Even as a man sucks in water through the stalk of a lotus, even so should breath be drawn in : such is the description of Puraka. (12)

Gäyattri. ' The S'iras bere denotes ' Paro-rajase sävadom', the crest of the

12 THE YOGA UPANIŞADS

DESCRIPTION OF KUMBHAKA

Neither should one breathe out nor breathe in, nor by any means shake his limbs; he should keep to the same state: such is the description of Kumbhaka. (13) See forms like a blind man. Hear sound like a deaf man. Look upon (thy) body as on a piece of wood. Such is the description of a Prasanta (Yogin with his senses tranquillzed). (14)

DESCRIPTION OF DHARAŅĀ

Regarding his mind as full of Samkalpa (desires), when a wise man merges (it) into his Atman (own Self) and is absorbed in the contemplation of the Supreme Self, that is known as Dharaņā. (15)

DESCRIPTION OF TARKA

Inference in conformity with the Scripture is called Tarka.

DESCRIPTION OF SAMĀDHI

After having attained it (the Supreme Self), when one looks upon himself as the same (as that), that state is known as Samädhi. (16)

AMRTA-NADOPANIŞAD 13

THE EXPEDIENT TO BE EMPLOYED FOR THE ACHIEVEMENT OF SAMADHI

Seated on the ground, on a mat made of Darbha- grass, comfortable and free from all flaws, having provided (against all evil influences) mentally, mutter- ing the Ratha and Mandala (the syllables of Om and the Vyahrtis), rightly assuming the Yoga posture of Padmaka, the Svastika or the Bhadra, facing towards the north, closing the nasal chamber with one finger (of the hand), he should, by drawing in the breath, maintain the Agm (in the triangle of the plexus of Muladhära) and think only of the sound (Om). (17-19) Om is the Brahman in one syllable. This, viz., (the meditation of) Om, one should not discontinue. With this divine Mantra (Om) one should meditate many times for ridding one's own impurties. (20) Then should the wise man who knows (the efficacy of) the Mantras meditate as explaied previously, first through the gross state, traversing the gross and subtle states, beginning from the navel upward. (21) The man of great intellect, giving up seeing cross- wise, up or down, with a firm foot-hold and without tremor, should always practise Yoga. (22) The duration of Dharana is (eight or seven) Matras without tremor, while Yoga is reckoned as of twelve Matras in point of time. (23) That is the Aksara (Om), which by no means decays; which has neither soft consonant, nor consonant, nor vowel, nor palatal, nor guttural, nor

14 THE YOGA UPANIŞADS

labial, nor nasal, nor the semi-vowels, nor the sibilants. (24)

THE CONSTANT PRACTICE OF YOGA

In which (Yoga) this (Yogin) sees his path to lie; along the same do the vital airs follow. Hence should he ever practice it with a view to traverse it as his path. (25)

THE SEVEN DOORS LEADING TO THE ATTAINMENT OF THE ATMAN

(The enlightened) know the door of the heart (lead- ing to Viraj), the door of Vayu (leading to Sutra), the door of the head (leading to Bija) and the door of Moksa (leadıng to the non-differentiated Brahman), Bıla (leadıng to Turya-vırāj), Sușira (leadıng to Turya- sūtra) and Maņdala (leadıng to Turya-bīja). (26)

THE GIVING UP OF FEAR, ETC.

The Yogin should always avoid fear, anger, sloth, too much slumber, too much vigil, too much food and fasting. (27)

THE FRUIT OF THE PRACTICE OF YOGA

Should he gradually and well adopt this rule in daily practice, undoubtedly shall Wisdom dawn (on him),

AMRTA-NĀDOPANIŞAD 15

of its own accord, in the course of three months. In the course of four months he sees the Devas; in the course of five months he sees (the Viraj, etc.) in their order; in the sixth month he attains the Kaivalya of his desire. (There is) no doubt about this. (28, 29)

THE THING TO BE MEDITATED ON THROUGH YOGA

What is Earthy is of five Matras. What is of Water is of four Matras; what is Fiery is of three Matras, what is Aerial is of two Matras; while Ether is of one Matra; what is of no Matra should be meditated upon by the Yogin. (30)

THE MANNER OF MEDITATION

Having made the conjunction with the mind, one should meditate on the Atman, through his own Atman. Prana s Thirty and a half digit-lengths in its range (in the etherial space of the heart), where it is merged with the Prana-s. This, which is within the range of the external Prana, is known as the Prana. (31, 32)

THE LIMIT OF BREATHING

The breaths as reckoned for a day and night are eighty and a hundred and thirteen thousands and one lakh. (33)

16 THE YOGA UPANIŞADS

THE SEATS OF THE PRANA, ETC.

The first Prana dwells in the region of the heart; Apana again in the anus; Samana, in the region of the navel; Udana in the throat; Vyana always stands pervading all parts of the body. (34)

THEIR DIFFERENT COLOURS

Then the colours of the five Pranas in order : Praņa-vayu is reputed to be of the colour of a blood- red gem ; Apãna, which is in the middle of it (the body), is of the colour of the Indra-kopa insect; Samana, midway between the (former) two, is of a milk-white colour and shining, Udana is pale-white and Vyana is bright like flame (of fire). (35-37)

THE FINAL FRUIT

Having broken through the regions (of the heart, etc.), of whichever Yogin the Pranas reach the head, such person, wheresoever he may die, is not born again, he is not born again-Thus the Upanisad. (38)

AMRTA-BINDŪPANIȘAD

[This Upanisad, which is the Twentieth among the 108 Upanisads and forms part of the Krsna-yajur- veda, expatiates on the mind as the cause of bondage as well as liberation of man and shows how, by the knowledge of the Brahman only, the final goal is attainable.]

THE MIND ALONE, THE CAUSE OF BONDAGE AND LIBERATION

The Mind has indeed been described as two-fold, the pure and the impure; the impure (varety), as affected with desire and the pure, as devoid of desire. The mind alone is the cause of the bondage and libera- tion of human beings; when attached to the objects of desire (1t) is characterized as leading to bondage; when not influenced by the objects of desire, as leading to liberation. (1, 2)

'MENTAL CONTROL, THE EXPEDIENT FOR LIBERATION

By the seeker after hberation, the Mind should be constantly freed from the influence of the objects of U 3

18 THE YOGA UPANISADS

desire, for the reason that the liberation of the Mind when freed from the influence of the objects of desire, is sought. The moment when the Mind, freed from the influence of the objects of desire and entirely inhibited in the heart, reaches the state of non-existence of its own self (Atman), that moment it reaches its tran- scendent state. So long only should (it) be inhibited, as long as (it) meets with its destruction in the heart; this is Wisdom as well as Meditation, the rest is logomachy pure and sımple. (3-5)

THE ATTAINMENT OF BRAHMANHOOD BY THE KNOWLEDGE OF THE BRAHMAN

(This) should not at all be pondered over (as beyond one's self), nor should it be not pondered over (as one's self); nor pondered over (as qualified); but should be pondered over (as itself); when one views it free from all partialty, then indeed will one become the Brahman. (6)

ATTAINMENT OF THE NON-QUALIFIED BRAHMAN THROUGH PONDERING OVER THE QUALIFIED BRAHMAN

One should combine the Yoga (relating to the qualified Brahman, at first) with the mystic syllable (Om); should experience the (Yoga relating to) the tran* scendent (non-qualified Brahman) beyond the syllable (Om), by the experience (of Yoga) without the syllable; (Asvara which is a form of) existence should not be

AMRTA-BINDŪPANIŞAD 19

reckoned as non-existence. That alone is the Brahman which is non-fragile, non-differentiated and untinged. One surely attains the Brahman, (simultaneously with hıs) realızıng "I am that Brahman". On realizing which (Brahman) non-differentiated, infinite, having neither cause, nor example, immeasurably extensive and without beginning, the wise man (Yogin) (simulta- neously) stands liberated. There is no dissolution, nor creation, neither one bound, nor the novice, neither the seeker after freedom (from ignorance and its con- comitants), nor the liberated one. This is the ultimate Truth. (7-10)

THE ONENESS OF THE ATMAN

The Atman should be considered as only one, during the waking, dreaming and sleeping states. To one who has transcended the three states (and reached the Turiya state) there is no rebirth. The Bhūtatman, severally found in being after being, is (after all) only one, seen singly and in many ways, even as the (reflec- tion of the) Moon in water. (11, 12)

FREEDOM FROM BIRTH AND DEATH, OF THE ATMAN

Even as the Ether, occupied by a pot, (is not in reality carned from place to place), when the pot is carried and the pot may disıntegrate, while the Ether thereof does not, so also is the Jiva (Ätman) resembling the Ether. Like the pot (it) assumes various forms

20 THE YOGA UPANIŞADS

and (is) capable of varying again and again. On the destruction (of the pot) one will not know (it, as the destruction of the Ether) but would comprehend it as the ever expansive Ether. (13, 14)

REALIZATION OF THE ABSOLUTE BRAHMAN

One, who is surrounded by the illusory world of name (and form), does not at all reach the very sacred Atman, as (one surrounded) by darkness (would not). When once the darkness is dıspelled (and he is dısıllu- sioned, the wise man) sees only the oneness (of the Brahman). (15)

THE ATTAINMENT OF THE TRANSCENDENT BRAHMAN BY MEDITATING ON THE S'ABDA-BRAHMAN

The Sabdaksara (the mystic syllable, 'Om') is (to be construed as) the transcendental Brahman ; when that (Om) has decayed, there underles it Aksara, (what knows no decay); if the knower of the Atman should desire the Peace of the Ätman, he should meditate on that Aksara The two Vidyas that ought to be known are the S'abda-Brahman and that Brahman which transcends (it). He, who is well-versed in the S'abda- Brahman, attains the transcendent Brahman. The wise man, having studied the works (bearing on the -knowledge of the Brahman, e. g., the Sadhana- catustaya, etc.), intent on the sound acquisition of the knowledge (of the Brahman), should abandon the books

AMRTA-BINDŪPANIȘAD 21

in their entirety, even as a seeker after grain would, the husk. (16-18)

ONENESS OF THE ATMAN INHERING IN ALL BEINGS

One-coloured-ness (whiteness is the quality) of milk, of cows of various colours; (the wise man) looks upon the knowledge (of the Brahman) as on milk ; and on the people with various garbs as on the cows. Vijñana (knowledge) abıdes (hidden) in being after being, even as butter does in milk. (Hence) should churning be constantly made in the mind by every being with the churning-stick of the mind. (19, 20)

MEDITATION, THE CAUSE OF REALIZING THE ATMAN

By making a proper use of the eye of knowledge, should (one) extract, as (he would) sacrificial fire (by churning S'ami wood), the transcendental Brahman, that Brahman, non-fragile, motionless and tranquil, considered as "I (one's own Selt)." That which, though dwelling in all beings, is the dwelling of all beings, with a view to bless all beings, that Vasu-deva I am, that Vasu-deva I am-Thus the Upanısad. (21,22)

KŞURIKOPANIŞAD

This Upanisad, which is the Thirty-first among the 108 Upanisads and forms part of the Krsna-yajur- veda, deals with Yoga as the instrument wherewith the obstructions to the knowledge of the Brahman are cut asunder.]

YOGĀDHIKĀRA

I shall presently relate the Ksurika (knife) of Dhāraņa (absorption), for the proper attainment of Yoga, (by cutting asunder one's ignorance, the knot of the heart, etc.), on attaining which there will be no rebirth for one, who has accomplished Yoga and which has been recognized as the true import of the Veda, as told by Svayam-bhu. (1)

ASANA (POSTURE) AND PRĀŅĀYĀMA (CONTROL OF BREATH)

Having taken up his abode in a (secluded and) silent spot and there assumed a (suitable) posture, withdrawing (his organs of sense), even as a tortoise does" its limbs, inhibiting the Mind in his heart, (rendering it free from the effects of the breathing exercise, sensual desires, etc.), one should fill his entire

KŞURIKOPANIŞAD 23

Atman (body), by degrees, with the Yoga of twelve Mātras (in point of length and time) and the Pranava (Om) (of four Matras) (with Forty-eight Matras of Vayu in all), after blocking up all the doors (exits) of the body ; slightly lifting his chest, face, hip and neck, as also his heart; he should hold therein the vital airs passing through the nostrils, having thereby become possessed of lengthened Prana and then gradually breathe out the air rising up. 2-5)

PRATYAHĀRA

Having brought (his sense-organs) under control, and made his Atman, (Mind and Prana) firm and strong (In the heart), with his thumb (aided by the little finger and the ring-finger), he should perform (Dharaņa of the toes), the two ankles and the two shanks, (by fixing) the three (viz., the eyes, the mind and the vital airs respectively thereon and withdrawing them thence). In the two knees, similarly in the two thighs and the (two made up of the) anus and the male-organ (Mula- dhara and Svadhisthana) (the fixing and withdrawal of) the three (mentioned above, should be made). Then in that which holds the anus, etc., viz., the navel region (Manı-pura), he should fix the three (mentioned above) tıll mastery. There is the Nadi, Susumņa by name, surrounded by ten Nadis, which are red, yellow, black, copper-coloured, brown and so on, very subtle' and fine. The fixing (of the three above, till mastery) should be made on the white (Susumna) Nadi. There,

24 THE YOGA UPANIŞADS

even as the spider moves along with its web, should one make (the three mentioned above) move along with the Susumna. Thence he should withdraw them (to be fixed on) the great support of the heart shining like a blood-red lotus, known as Dahara-puņdarīka (Anahata) in Vedanta Scriptures. Having broken through that (lotus), (the triad) reaches the throat (Vis'uddhi). (Thence the triad should be fixed on the région in the middle of the brows, Ajfa and then on the Sahasrara in the head, by similar processes). (6-10) He should meditate on that form identical with that of the Marman (vital region), which is in the (big toe of the) foot, transcending the Mind, latent, very keen and discerned only with a clear intellect. By constantly resorting to (such) Yoga with keen Dharaņa of the Mind (of the form " there is nothing beyond the Brahman", he should cut asunder his ignorance, the knot of the heart, etc.). (The Yoga tor) the cutting asunder of the Marman of the shanks is known as Indra vajra (Indra's bolt). By resorting to such Yoga, intensified by meditation, he should cut off that (Marman) by Dharanas. Projecting (the eyes, the Mind and the Pranas) in the middle of the thighs, doing away with Marman, Praņa and the four-fold Sthula and others, by resorting to Yoga, he should, without compunction, cut asunder (the obstacle to Yoga). Then should the Yogin purify the group of Nadis, situated in the interior of the throat, the one hundred and one Nadis and the transcendent and fixed (Susumna) amidst them. The

KŞURIKOPANIŞAD 25

Suşümna is latent in the transcendent Brahman, is not possessed of the properties of Rajas (and Tamas) and is of the form of the Brahman. Ida stands to the left and Pingala to the right (of Susumna). Between the two is that superb spot, on knowing which, one becomes the knower of the Veda (the Brahman). There are Seventy-two thousand (other) Nadis; the projecting of the eyes, the mind and the vital airs on every one of them is to be cut off by Dhyana-yoga. Only one (the Kaıvalya ın) the Susumna is not cut off. With the knife of the brightness of fire, having a sharp edge rendered clean by the practice of Yoga, should the stout-hearted Yogin cut off, even in this birth, one hundred (out of the hundred and one) Nadis, (with the firm conviction that there is nothing transcending the Brahman) The moment the Yogin sees (the eyes, the Mind and the Pranas projected on the one remaming Nadī) as firm as (the fragrance) of the Jati flower, (he becomes liberated without form ) In this manner the projecting of the eye, the Mind and the Prana through the other Nadis should be considered as possessed of good and bad qualities. People who have realized (the thorough identity of the Brahman with the Suşumņā) reach (the Brahman), rid of rebirth. (11-20)

THE PRACTICE OF THE YOGA AND THE PERSON ELIGIBLE THEREFOR

With his Citta (Mind) conquered by the penance (of the practice of Yoga), remaining in a silent and U 4

26 THE YOGA UPANIŞADS

secluded spot, without attachment and without desire, (he) will gradually become an adept in Astanga-Yoga (and attaın Nır-vıkalpa-samādhi). (21)

THE FRUIT OF SAMADHI

Even as the Swan, breaking asunder the lotus-stalks (of the Manasa-saras), would, without hesitation, rise sky-ward, even so, with his bonds cut asunder (by the knife of Yogic practice), the Yogin will always cross the (stream) of births and deaths. Even as, at the hour of extinction, the lamp, having burnt (itself) out, would : meet with its dissolution, even so, the Yogin, having 'burnt his Karmas in their entirety, will meet with his final rest. The knower of Yoga (adept), having cut the thread (of his knowledge) with the knife of the syllable (Om), sharpened by the practice of the control of breath and whetted on the stone of stern discipline, does not bınd it again. Thus the Upanisad. (22-24)

TEJO-BINDŪPANIȘAD

CHAPTER I

[This Upanisad, which is the Thirty-seventh of the 108 Upanısads and forms part of the Krsna-yajur- veda, deals with the realization of Videha-mukti, the state of existence of the form of absolute, all-pervading Bliss and Consciousness and the illusoriness of qualified, material existence, which is not of the Atman.] (I shall presently relate about the profound) medi- tation of the Tejo-bindu (Speck of Radiance), which is firmly seated in the heart of the Vis'vatman (the Viraj, illumining the myriads of transformations of His mind), which embraces (within its vastness, the illusion), that is minute, which has a bearing on S'ambhu (the inmost Bliss), which is sedate, which lies beyond the gross and subtle states (including the Turiya),-meditation on that, which is unattainable even by painful effort, hard to propitiate and difficult to reflect upon (by the ignorant) and which is emancipated, imperishable and unattainable,-for the benefit of sages and wise men (desirous of acquiring the knowledge of the Brahman. (1, 2)

28 THE YOGA UPANISADS

EXPEDIENTS TO BE EMPLOYED FOR THE ATTAINMENT OF THE UNDIFFERENTIATED BRAHMAN

(O seeker' Be thou) one, who is temperate in food, who has quelled anger (generated by the non- attainment of the objects of desire), has given up all attachment (to worldly ties), has subjugated (passions kındled by) the senses, has overcome the pairs of opposites, (such as heat and cold, etc.), has curbed his egoism, has no worldly desire to gratify, nor any grasp- ing tendency (save for mere self-preservation). Those, who, by their actions, do not proceed in the direction of the subtle, which les beyond the reach of the ignorant, and whose mind is not directed towards what lies within the reach of the ignorant, see three (different) forms in the face (of the waking state). That, which embraces these three stages, is known as the Hamsa (Parames'vara). Meditate on that Hamsa (as 'He I am '), giving up sloth and depending upon no support (other than thine own Self). (If thou doest so, thou shalt) know that transcendent height of mystery (the Brahman). That parcel of the form of pure conscious- ness is the subtle one. The same is the supreme seat of Vısnu (the Omnipresent). 3-5)

LOOKING UPON THE TRANSCENDENT ENTITY ITSELF AS SUBJECT TO RELATIVE ATTRIBUTES

That worthy seat, which has the three faces (Vis'va, Taijasa and Prajña), the three qualities (Viraj,

TEJO-BINDÜPANIŞAD 29

Hiraņya-garbha and Antar-yamın), the three humours (Brahman, Vısnu and Rudra) and has yet (really) no form; which is motionless, distinctionless, dimension- less and propless; which is subject to no conditions (such as of time, space, etc.),-that worthy seat, which hes beyond the range of speech and the mind, (but is yet) within the range (of the Atman as Turiya); which exists of its own accord and is capable of being grasped, (because of its existence); which has no organs con- stituting it; which is unswerving from its position and yet is beyond (the witness of) the Jiva, which has various kinds of delight; which is difficult to reflect upon, is emancipated and is imperishable and worthy of being ruminated upon (as such), which transcends descripton; which is permanent, constant and un- swerving, that is of the Brahman. That pertains (Inwardly) to the Atman (Viraj) That is also of the form of Visnu, the final goal, not capable of being conceived and is of the essence of Consciousness. That is the transcendent ether, that confirmed existence and (as such) voidless, devoid of other existence and stretches beyond the void; that which is enthroned in' the heart, which is neither contemplation, nor the one who contemplates, nor that which is contemplated upon, but is yet contemplated upon (as alone remain- ing) ; that, other than which there is not all, but, should' there be such other, it is the void and hence, not anything beyond; which is not beyond what is beyond; which is inconceivable; which is unknowable; which is not the truth, nor what is beyond that, they (wise

30 THE YOGA UPANISADS

men) know. What was grasped by the sages, the gods did not; nor did they (the gods) know what lies beyond. (In it) there is neither greed, nor delusion, nor fear, nor pride, nor desire, nor anger, nor sin, nor (the opposites) cold and heat, nor hunger, nor thirst, nor determination, nor hesitation ; neither the caste-pride of the Brähmana, nor the gathering together of the knot of (bondage, nor of) liberation, neither fear, nor pleasure, nor pain; so also, nor repute, nor disrepute. What is removed completely away from these states, is the Brah- man and what les beyond that, is the Brahman. (6-14)

THE FIFTEEN-FOLD YOGA, AS AID TO THE KNOW- LEDGE OF THE TRANSCENDENT BRAHMAN

Yama (Self-control), Nıyama (Right Observance), Tyaga (Renunciation), Mauna (Quiescence), Des'a (Right Place), Kala (Proper Duration), Asana (Correct Posture), Mula-bandha (Fundamental Check), Deha- samya (Equilibrium of the Body), Drk-sthiti (Stability of Introspection), Prana-samyama (Control of Breath), Pratyāhara (Withholding of Breath), Dhāraņa (Sus- pension of Breath), Atma-dhyana (Meditation on the Atman) and Samadhi (Concentration on the Brahman), these, in order, are the Angas (Stages of Yoga). (15, 16)

DESCRIPTION OF THE FIFTEEN ANGAS

The bringing under control of the manifold senses (of perception and action), in and through the

TEJO-BINDŪPANIŞAD 31

knowledge that all is the Brahman, this is said to be Yama and should be practised (by the Yogin) often and often. (17) Niyama is the continuous application (of Con- sciousness in its entirety) to intrinsic categories and the rejection (by it) of extrinsic categories. Exquisite plea- sure is attained by the wise man, through Nıyama. (18) Tyäga is the renouncing of the form of the pheno- menal world, as the result of the introspection of the ever-existing essence of consciousness, the Atman, and should, indeed, be highly adored by the great, as it is capable of giving (them) instantaneous liberation (from bondage). (19) Whence speech returns foiled along with the mind, that quiescence, which is worthy of being attained by Yogins, will always be attained by the in- animate (organs of sound, etc.). Whence speech returns (foiled), by whom will it be possible to express That ? If the world is to be told (of it), even that (world) is devoid of (suitable articulate) sounds (for conveying the idea). In either case, there is quiescence, as all nomenclature is based on the inherent qualities (of the things to be named). Quies- cence (of the kind) in relation to word of mouth is for simple folk and is inapplicable to those that descant on the Brahman. (20-22) In which there is no person either at the begin- ning, or at the end, or in the middle, by which this (phenomenal world) is always embraced, that Des'a is known as secluded. (23)

32 THE YOGA UPANIŞADS

By the word Kala is pointed out the convention of reckoning, obtaining among all beings commencing from Brahman (downwards), with the twinkling of the eye (as the unit), of what is the peerless immeasurable expanse of Bliss. (24) The non-dual prop of the universe, wherein all beings have their origin, is (meant) for final attainment. Wherein the accomplished ones have reached their final attainment (the Brahman), that is known as the Sıddhāsana (25, 26) That which is the root of all the worlds, at the root of which is the restraining of the mind, is Mula- bandha, which should always be practised; this 1s worthy of adoption by Raja-Yogins (27) There should be such perfect equilibrium among the (gross, subtle and causal) bodies, as would enable their dissolution in the well-poised Brahman; one should know this. If not, there will, by no means, be equilibrium, as rectitude, such as is met with among dried trees, is no equilibrium at all. (28) Filling his introspection with Wisdom, (the Yogin) should look upon the world as filled with the Brahman. That is the highly exalted introspection and not the seeing through the tip of the nose. Where the seer, the seeing and that which is seen, have their cessation, introspection in the drection of that (Brahman) alone should be made and not the seeing through the tip of the nose. (29, 30) By reason of the fact that all aspects (of exis- tence), such as the mind, etc., have to be looked upon

TEJO-BINDŪPANIȘAD 33

as only the Brahman, the suppression of all vital function is known as Pranavama. Ayoidance of (contact with) the phenomenal world is termed Recaka. That revolving in the mind (of the attitude), " I am only the Brahman," is known as the Puraka air-(control). Then, the steadiness of such attitude is the steady breath-control of Kumbhaka. This is, however, meant for the awakened, while, in the case of the ignorant, it will merely result in causing nose-ache. (31-33) That pleasant experience of the mind, when it finds the Atman (the Brahman) in the objects of desire, should be known as Pratyahara and practised (by the Yogin) often and often. (34) The state of abstraction attaned by the mind, when it sees the Brahman whithersoever it might traverse, is known as the Supreme Dhāraņa. (35) By the term Dhyana is known that state, which rests on no support, but the real devotion to the attitude, "I am only the Brahman " and which yields exquisite pleasure. (36) The complete forbearance, once again, of all functioning by that never-alterable condition of the mind, which is of the form of the Brahman, is known as Samadhı. (37)

BECOMING THE BRAHMAN BY THE PRACTICE OF YOGA

(The seeker) should practise arght this inartifi- cially Blissful (fifteen-fold Yoga), until there will be the manifestation (in his own Self) of the inmost U 5

34 THE YOGA UPANIŞADS

Brahman, of its own accord, all at once, through Introspection. (38) Then the (accomplished) Siddha, freed from the means employed, becomes the king of Yogins. That (radiant) form (of the Brahman) will be beyond the range of his mind and speech. (39)

MITIGATION OF THE OBSTACLES TO SAMADHI

When Samadhi is being practised, obstacles torcibly make their appearance. The want of appli- cation, apathy, the longing for enjoyment, inertness, stupor, perplexity, false dignity (not brooking delay), sweating (profusely) and absent-mindedness ; the mani- fold obstacles, such as these, should be avoided by those conversant with the (Science of the) Brahman. The state of existence is what results from the re- currence of volition. The state of non-existence is what results from the recurrence of vacant-mindedness. The state of fulness is what results from the re- currence of the ideation of the Brahman. Through that ideation, one should practise fulness. (40-42)

THE ATTAINMENT OF PURE BRAHMAN-HOOD, THROUGH SAMADHI

Those who (live), having given up this hallowed and supreme functioning (of the Atman), known as the Brahman, lıve in vain, as (so many) animals in human form. (43)

TEJO-BINDŪPANIŞAD 35

Those that know well that functioning and, having known it, further improve upon it, they are indeed good and true men, who have discharged their duties aright and are worthy of being adored in the three worlds. Those, whose functioning is even (thereafter) improved upon and again (further) ripened, verily they attain the highly valued Brahman-hood and not others who indulge in mere verbal dıs- quisitions. Those, well posted in the lore abont the Brahman, but bereft of the right kind of functioning, though possessed of benevolent passions, on account of ther ignorance, will surely come and go (into and out of worldly existence), again and again. Without functioning with knowledge, they cannot stand (in the Brahman), even for half a minute, as Brahman and other (Devas), Sanaka and other (Sages), and S'uka and other (Knowers of the Brahman) stand. (44-47) He, who looks upon the cause (the practice of Yoga) as (bringing about) the effect (of the ideation of unlimited existence, which is no other than the Brahman), merely attains the cause (practice,) without the effect, (viz., the ideation of the Brahman). On enquiry, in the absence of the effect (as the ideation of the Brahman has no cause at all), (the necessity for) the cause ceases to exist. (48) That entity, which lies beyond the range of des- cription, will turn out to be pure. ,The right knowledge of functioning rises in the pure-minded only after that (functioning). (49)

36 THE YOGA UPANISADS

That entity, which is conceived thiough intense Yoga, proves to be a certainty. Having caused the phenomenal to merge into the Noumenal (Brahman), the wise man should conceive of (it) in the aspect of the Brahman and should ever stand in Bliss, with an intellect filled with the essence of consciousness. (50, 51)

CHAPTER II

THE INDIVISIBLE ONENESS IN ESSENCE OF ALL

Thereupon, Kumara asked of S'iva, "Pray, relate (to me) about the Indivisible One Essence, of the form of utter Consciousness " That Parama-s'iva replied (unto him as follows) The Indivisible One Essence is that which is seen. The Indivisible One Essence is the world. The Indi- visible One Essence is existence. The Indivisible One Essence is the Atman. The Indivisible One Essence is Mantra. The Indivisible One Essence is action. The Indivisible One Essence is knowledge. The Indivisible One Essence is water. The Indivisible One Essence is the Earth. The Indivisible One Essence is the Ether. The Indivisible One Essence is Science. The. Indivisible One Essence is the triple Veda. The Indivisible One Essence is the Brahman. The Indivi- şble One Essence is the austere vow. The Indivisble

TEJO-BINDUPANIŞAD 37

One Essence is the Jivatman. The Indivisible One Essence is that which has no origin. The Indıvisible One Essence is Brahman. The Indivisible One Essence is Harı. The Indivisible One Essence is Rudra. The Indivisible One Essence am I The Indivisıble One Essence is the Atman. The Indivisible One Essence is the preceptor The Indivisible One Essence is Introspection. The Indivisible One Essence ıs the Mahas (radiance). The Indivisible One Essence is the body The Indivisible One Essence is the mind. The Indivisible One Essence is the Citta (the thinking mind). The Indivisible One Essence is comfort. The Indivisıble One Essence is learning. The Indıvisible One Essence is the imperishable. The Indivisible One Essence is the eternal. The Indivisible One Essence is the transcendent The Indivisible One Essence is the little. The Indivisible One Essence is what is preferable. O Sad-anana' Other than the Indivisible One Essence, there is nothing else, nothing else. Out of the Indivisible One Essence, there is nothing. Out of the Indivisible One Essence, there is nothing at all. Out of the Indivisible One Essence there is little. Out of the Indivisible One Essence am I. The Indivisible One Essence is gross, subtle and vast in form. The Indivisıble One Essence is what ought to be known. The Indivisible One Essence art thou The Indvisible One Essence is a mystery. The Indivisible One Essence is the prime one. The Indivisible One Essence is the knower. The Indivisible One Essence is perma- nence. The Indivisible One Essence is the mother.

38 THE YOGA UPANIŞADS

The Indivisible One Essence is the father. The Indi- visible One Essence is the brother. The Indıvisible One Essence is the husband. The Indivisible One Essence is Sutra The Indivisible One Essence is Viraj. The Indivisible One Essence is the body. The Indivisıble One Essence is the head. The Indivisible One Essence is what is withn. The Indivisible One Essence is what is without. The Indivisible One Essence is fulness. The Indivisible One Essence 1s nectar. The Indivisible One Essence is the clan. The Indivisıble One Essence is the home. The Indivisible One Essence is what is to be kept secret. The Indı- visble One Essence is the Moon. The Indivisible One Essence is the stellar region. The Indivisible One Essence is the Sun. The Indivisible One Essence 1s the corn-field. The Indivisible One Essence is patience. The Indivisible One Essence is the tranquil one. The Indivisıble One Essence is good quality. The In- divisıble One Essence is the witness The Indivisible One Essence is the friend. The Indivisible One Essence is the relation. The Indivisible One Essence is the comrade. The Indivisible One Essence is the king. The Indivisible One Essence is the city. The Indivisıble One Essence is the kingdom. The In- dıvisıble One Essence is the subject. The Indivisible One Essence is the syllable, "Om". The Indivisible One Essence is the muttering (Pranava). The In- dıvisıble One Esserce is meditation. The Indivisible One Essence is the seat. The Indivisible One Essence is what is worthy of being understood. The Indivisible

TEJO-BINDÜPANIŞAD 39

One Essence is what is great. The Indıvisible One Essence is Radiance. The Indivisible One Essence is wealth. The Indivisible One Essence is what is worthy of being enjoyed. The Indivisible One Essence is the oblation. The Indivisible One Essence is the offering to the Fire. The Indivisible One Essence is victory. The Indivisible One Essence is Heaven. The Indivisible One Essence is the Atman. (1-23)

CONCEIVING ALL THINGS AS THE STATE OF UTTER CONSCIOUSNESS

One should concerve the Indivisible One Essence as utter consciousness, only utter consciousness, as utter consciousness of the Indivisible One Essence, as Essence. All utter consciousness devoid of birth, is utter consciousness. All this (near) is utter con- sciousness. That (Yonder) is, indeed, utter conscious- ness. Being the Atman, they know, as utter con- sciousness and Indivisible One Essence. All the world is utter consciousness. "Thy-hood " and "my. hood" is utter consciousness. Ether, the Earth, Water, Air, Fıre, Brahman, Harı, S'iva, what is little and what is not-httle, all (these) are indeed only utter consciousness. Whatever is only utter consciousness, all that is the Indivisible One Essence. The past, the present and the future, all is verily utter consciousness. Matter and time are utter consciousness. Knowledge and the object of knowledge are utter consciousness. The knower is of the form of utter consciousness.

40. THE YOGA UPANIŞADS

Everything is utter consciousness. Conversation is utter consciousness. Whatever is, is utter conscious- ness. What exists and what does not exist, are utter consciousness. From the beginning to the end, 1s always utter consciousness. The beginning and the end are utter consciousness. The preceptor and the pupil and such like, are utter consciousness. The seeing and the object seen, if they are utter conscious- ness, are always of consciousness. The all-wonderful is utter consciousness The gross body is only utter consciousness. The subtle body, as well as the causal body, does not exist apart from utter consciousness. I and thou, are utter consciousness The corporeal, the incorporeal and such-like are of consciousness. Religious merit and sin are utter consciousness. The Jiva is embodied consciousness. Apart from utter consciousness, there is no desire. Apart from utter consciousness, there is no knowing. Apart from utter consciousness, there is no Mantra and the like Apart from utter consciousness, there is no deity Apart from utter consciousness, there are no guardians of the cardinal points (of the compass). Apart from utter consciousness, there is no jurisprudence. Transcend- ing utter consciousness is the Brahman. There is indeed nothing apart from utter consciousness. Apart from utter consciousness, there is no illusion. Apart from utter consciousness, there is no adoration. Apart from utter consciousness, there is nothing to be reflected upon. Apart from utter consciousness, there is no truth. Apart from utter consciousness, there is

TEJO-BINDÜPANIŞAD .41

no treasure or such-like. Apart from utter conscious- ness, there is no wealth. Apart from utter conscious- ness, there is no quiescence. Apart from utter con- ciousness, there is no non-quiescence. Apart from utter consciousness, there is no detachment. All is only utter consciousness, whatever and to whatever extent it may be, is utter consciousness. Whatever is seen and to whatever extent, is utter consciousness. Whatever is situated at a distance and howsoever distant it may be, all is utter consciousness. What- ever and to whatever extent thelelements and such- like, whatever and to whatever extent, things cognized, whatever and to whatever extent, the Vedantas (the ends of all knowledge), all is verily utter consciousness. From utter consciousness there is no going away ; from utter consciousness there is no liberation. Apart from utter consciousness, there is nothing cognizable. All is only utter consciousness. Apart from utter conscious- ness there is no Brahman, the Indivisible One Essence. Thou art the Indivisible One Essence, according to the S'astra, in me, in thee, in the all-powerful. (24-41)

FRUIT BORNE BY KNOWLEDGE OF THE BRAHMAN

He who knows thus: "I am identical in form (with the Brahman)," by the dawning of such know- ledge even once, there will be liberation. In the event of thorough knowledge, one will, of himself, become a thoroughly confirmed adept (Knower of the Brahman).

U 6

42 THE YOGA UPANIŞADS

CHAPTER III

REALIZING (THE STATE) OF THE ATMAN AS THAT OF THE EVER-EXISTING, CONSCIOUS AND BLISSFUL BRAHMANHOOD

Kumära asked his father thus: "Pray relate (to me) about the realization of the Atman." He, the venerable Parames'vara, repled (unto him as follows) : I am of the form of the transcendent Brahman. I am exquisite Bliss. I am of the form of absolute knowledge. I am the absolute transcendent being. I 113 am of the form of the absolute tranquillized being. am absolutely of consciousness. I am of the form of the absolute eternal being. I am the absolute ever- lasting being. I am of the form of absolute goodness. Having renounced the "I", I am the "1". I am of the form of what is devoid of all. I am of the Ether of consciousness. I am of the form of the absolute Turya. I am what is absolntely beyond the Turya. I am always of the form of consciousness. I am made of consciousness and Bliss. I am of the form of exter- nal aspect. I am always pure in form. I am of the form of absolute knowledge. I am absolute love. I am of the form of changelessness. I am void of desire and without distemper. I am always of the form of detachment. I am unalterable and imperishable. I am 'always of the form of the One Essence. I am always the embodiment of utter consciousness. I am of the form of unlimitedness. I am of the form of

TEJO-BINDŪPANIŞAD 43

boundless Bliss. I am of the form of existence and transcendent Bliss. I am of the form of consciousness and transcendent Bliss. I am of the form of what lies in the core of the core. I am beyond the reach of speech and mind. I am of the form of the Bliss of the Atman and am always true Blss. I am of the form of the Atman, that revels in himself. I am the Atman, that is Sada-s'iva (ever-auspicious). I am of the form of the luminosity of the Atman. I am the essence of the radiance of the Atman. I have neither the begin- ning, nor the middle nor the end. I am resembling the Ether. I am that imperishable, ever pure, absolu- tely conscious and blissful existence. I am the ever wakeful, pure, one Existence, Consciousness and Blıss. I am of the form of the residuum, that ever remains. I am always what transcends all. I am of the form, that transcends all forms and the embodiment of transcendent Ether. I am of the form of the totality of Bliss. I am always devoid of speech. I am of the form of the prop of all. I am always palpable con- sciousness. I am devoid of body and feeling. I am always devoid of anxiety. I am devoid of mental functions. I am the one essence of the Atman of absolute consciousness. I am devoid of all objects of perception. I alone am of the form of Introspection. I am always full in form. I am ever thoroughly satisfied. Everything is "I am the Brahman only". I am only consciousness. Only f, only I, am the all- pervading form. Only I am the great Atman. Only I am what is beyond the transcendent. I alone appear

44 THE YOGA UPANIŞADS

like everything else. I alone am the embodied one. alone resemble the pupil (seeker). I am the support of the three worlds. I transcend the three durations. I am served by the Vedas. I have been demonstrated by the Sastra. I am firmly planted in the Citta (mınd). Nothing, nor the Earth has been relinquished by me. Be sure that whatsoever is beyond me is nothing. I am the Brahman. I am the accomplished one. I am always absolutely pure. I am rid of quali- ties. I am the absolute Atman. I am always devoid of outward aspect. I am absolutely the utter Brahman. I have neither dotage nor death. I manifest myself only of my own accord. Of my own accord I am ever the Atman. Of my own accord I am firmly planted in the Atman. Of my own accord I am the transcend- ent final resort. Of my own accord I feed on myself. Of my own accord I revel in myself. Of my own accord I am self-luminous. Of my own accord I am Mahas (light) myself. I shall revel in my Atman my- self. I shall look upon only myself. I have a com- fortable seat on my own self. I have my own Self as the residuum. I shall take my stand of my own accord, on my own consciousness. I shall revel in the delightful kingdom of my own self. Taking my seat on the throne of my self, I shall conceive of nothing but my own self. I am the Brahman alone, of the form of consciousness alone. I am the non-dual Existence, Consciousness and Bliss. I am palpable Bliss alone. I am the absolute Brahman. I am always void of all. I am the blissful all-Atman. I am

TEJO-BINDŪPANIȘAD 45

of the form of eternal Bliss. I am always the Ether of the Atman. I alone am of the form of the Sun of Consciousness, in the Etherial sky of the heart. I am satisfied in the Atman, by the Atman. I have no form and am imperishable. I am liberated from being counted as "one". I am of the form of one eternally liberated. I am subtler than Ether. I have neither beginning nor end. I am of the form of all brightness. I am possessed of delights far and near. I am of the form of absolute existence. I am of the form of pure Liberation. I am of the form of true Bliss. I am palpable Knowledge and Bliss. I am of the form of absolute Wisdom. I am possessed of the qualities of Existence, Consciousness and Bliss. All this is utter Brahman. There is no other thing apart from the Brahman. I am that ever-blissful That alone. I am the eternal Brahman alone. What is known as "thou" and what is known as "that", there is nothing else apart from me. I am of the form of the mind and consciousness. I am the transcendent S'iva. I am of the form of extreme emotion. I am the delightful Atman. There is always no scope for my being a witness in the absence of any subtle object to testify to. Owing to (my) being absolutely utter Brahman, I am the eternal Atman. I and I alone am the Adı-s'esa (the prime residuum). I and I alone am the S'esa (the final residuum). I am released from name and form. I'am Bliss incarnate. I am of the form of one devoid of the senses. I am of the form of all emotions. I am devoid of bondage and

46 THE YOGA ŪPANIȘADS

liberation. I am perpetual Bliss incarnate. I am of the form of the prime consciousness. I am the In- divisible One Essence. I am beyond the range of speech and mind. I am everywhere the enjoyer of pleasure. I am everywhere of the form of fulness. I am possessed of the totality of Blıss. I am every- where of the form of satiety. I am the essence of exquisite nectar. That which exists is only one, with- out a second. I am the Brahman alone. There is no doubt (about it). I am of the form of all-void; acces- sible through all scriptural precepts. I am the liberated. I am of the form of Moksa (Release). I am of the form of the pleasure of disembodiment. I am the absolute true Wisdom. I am the Blissful Absolute Existence. I am of the form of what transcends the Turīya (state). I am non-determinate in form. I am always of the form of the origin-less one. I have neither passion, nor impurty. I am pure. I am wise. I am eternal. I am powerful. I am of the form of the import of the Pranava. I am devoid of taint. (1-43)

REALIZING THE ATMAN AS NOT POSSESSED OF ALL THE DIVERSE FORMS

I am of the form of consciousness. I am neither I, nor am I He. I am not of any form. I am of the form of the functionless. I am impartible. I am un- manifest. I am neither the mind, nor the senses, nor the intellect, nor the lingering doubt. Nor am I the triad beginning with the body. I am neither of the

TEJO-BINDÛPANIȘAD 47

form of wakefulness, nor of a dream. I am not of the form of sleep. I am not of the form of the three kinds of miseries (caused by the Ätman, the Deva-s and the' Bhuta-s). Nor am I subject to the three kinds of, desire (for wealth, son and wife). There is no study' for me, nor reflection, as I am firmly planted in the Atman of consciousness. There is nothing cognate, with me, nor is there anywhere anything of a different/ class. To me there is nothing in my own mind, nor is there the threefold distinction (of space, time and substance) anywhere for me. (43-47)

THE REALIZATION OF THE NON-EXISTENCE OF ALL THINGS OTHER THAN THE ATMAN

The form of the mind is false. The form of the intellect is false. Egoism is false. As such, I am eternal, perpetual, and originless. Know that the triad of bodies is false. The triad of durations is always false. Know that the triad of Guna-s is false. I am the pure, true Atman. Know that all scripture is false. All the Veda is always false. Know that all S'astra is false. I, the Atman of consciousness, am true. Know that the triad of Murti-s is false. All beings are always false. Know that all truth is false I am Sada-s'iva, the all-pervading of all existing things. Know the' preceptor and pupil to be false, also the Mantra of the' preceptor to be false. Whatever is seen, know that to' be false. Do not know me (the Atman) as of that kind. What is conceivable, know that to be false. What does

48 THE YOGA UPANIŞADS

not swerve from the path of rectitude is always false. What is wholesome, know that to be false. Do not so know me (the Atman). Know all living creatures to be false; all enjoyments to be false. What is seen and what is heard, know those to be false; the warp and the woof, as of falsehood. Know that right and wrong action is false; what is lost and what is obtained, as of falsehood. Know that grief and delight are false; all and not all, to be of falsehood. Know that fulness and want are false. Good and bad conduct is of falsehood. Know that gain and loss are false. Victory and defeat is of falsehood. Know all sound to be false, all contact to be false always. Know all form to be false; all taste to be false always. Know all smell to be false; all cognition to be false always. All is always falsehood alone; every result of human existence, is falsehood alone. All the Gunas are only falsehood. I alone am the absolute Truth. (48-59)

THE PRACTICE OF THE ATMA-MANTRA : " I AM THE BRAHMAN"

One should always see the Mantra of one's own Atman. One should always practise the Mantra of one's own Atman: This Mantra, viz., "I am the Brahman," destroys the sn of what is seen. This Mantra, viz., "I am the Brahman," destroys every other Mantra. This Mantra, viz., " I am the Brahman," destroys the sin of the body. This Mantra, viz., " I am the Brahman," destroys the sin of incarnation.

TEJO-BINDÜPANIŞAD 49

This Mantra, vis., "I am the Brahman," destroys the bond of death. This Mantra, viz., "I am the Brahman," destroys the misery of the knowledge of duality. This Mantra, viz., " I am the Brahman," destroys the differentiating intellect. This Mantra, viz., "I am the Brahman," destroys the misery of cares. This Mantra, viz., " I am the Brahman," destroys the disease of the intellect. This Mantra, viz., " I am the Brahman," destroys the bond of the mind. This Mantra, viz., "I am the Brahman," destroys all dıseases. This Mantra, viz., " I am the Brahman," destroys all grief. This Mantra, viz., "I am the Brahman," destroys, in a trice, lust and such like. Ths Mantra, viz., " I am the Brahman," destroys the recurrence of anger. This Mantra, viz., "I am the Brahman," destroys the recurrence of mental processes. This Mantra, viz., "I am the Brahman," destroys volitions and such like. This Mantra, viz., " I am the Brahman," -destroys crores of blemishes. This Mantra, viz., " I am the Brahman," destroys abject dependence on all. This Mantra, viz., "I am the Brahman," destroys the knowledge of the Atman. This Mantra, viz., "I am the Brahman," bestows the conquest of Atma-loka. This Mantra, viz., "I am the Brahman," bestows delight of a kind which cannot be thought of. This Mantra, viz., " I am the Brahman," bestows un- inertness. This Mantra, viz., " I am the Brahman," Is the destroyer of the Asuras of Anatmans. This thunderbolt, v4z., " I am the Brahman," will cleave through the mountains called Anatmans. This discus, viz., "I U 7

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am the Brahman," will kill the Asura of Anatmanhood. This Mantra, viz., "I am the Brahman," will surely liberate all those. This Manta, viz., "I am the Brahman," bestows the Bliss of knowledge. The seven crores of Maha-Mantras bestow (on one) a hundred crores of rebirths. (So), giving up all Mantras, one should practise this Mantra alone. (On doing so), he would forthwith attain release from bondage; there is not even an atom of doubt (about this).

CHAPTER IV

JIVAN-MUKTI-THE ATTAINMENT OF THE STATE OF THE BRAHMAN

Kumara asked Parames'vara thus: "Pray relate (to me) about the condition of a Jivan-mukta and a Videha-mukta." He, the Supreme S'iva, rephed as follows : He is known as a Jīvan-mukta, who stands alone in the Atman (realizing), " I am the Atman of con- sciousness; I am the transcendent Atman ; I am non- qualified; 1 am beyond the transcendent (Atman)." He 'is known as a Jivan-mukta, who inwardly realizes, "I stand supenor to the three Dehas (bodies) ; I am pure consciousness; I am the Brahman." He is

TEJO-BINDŪPANIŞAD

known as the Jivan-mukta, for whom there is no body and such like, and there is the conviction (that there is) the Brahman; who is full of exquisite Bliss (on realizing), "I am of the form of palpable Bliss; I am palpable exquisite Bliss"; for whom there is no ego; who remains planted in consciousness alone; whose interior is absolute consciousness ; who is of the one form of absolute consciousness; who is everywhere of the form of fulness; has everywhere consciousness alone as the residuum; who revels in Bliss; who is unmanifest, full and possessed of the Atman of con- sciousness; whose Atman is of the form of pure consciousness; who is devoid of all contact; who enjoys perpetual Bliss; whose mind is clear; who is devoid of care about everything else ; who is devoid of the least existence; such a one is known as a Jīvan- mukta. (1-7) "Not mine is the mind; not mine the intellect; not egoism; nor the senses; not mine the body at any time; not mine the vital airs anywhere; not mine Illusion; not mine lust; not mine anger; I am the transcendent Brahman; not mine is whatever of this world; not mine is whatever and wherever of the world; not mine is blemish; not mine is any symbol; not mine the eye; not mine is the mind; not mine the ear; not mine the nose; not mine the tongue; not mine the hand; not mine the waking; not mine the) dream; not mine even an atom of the Karana (causal) body); not mine the Turiya " :- He who realizes this is the Jīvan-mukta .. (7-11)

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" Not mine even a little of all this; not mine wheresoever, all that is yonder; not mine is duration ; not mine space; not mine the substance; not mine the intellect ; not mine the ablution ; not mine the twilight- austerities; not mine Destiny; not mine the firm ground ; not mine the sacred water; not mine service; not mine Wisdom; not mine the (high) status; not mine bondage; not mine incarnation ; not mine the precept ; not mine the Sun; not mine religious merit ; not mine sin, not mine action; not mine the auspicious; not mine the Jiva, known as my own Atman; not mine a little of the three worlds; not mine liberation; not mine dualısm; not mine the Veda; not mine the Rule of Conduct; not mine nearness; not mine distance; not mine the awakening; not mine secrecy, not mine the preceptor; not mine the pupil, not mine what is wanting; not mine what is more; not mine Brahman; not mine Vıspu, not mine Rudra ; not mine the Moon; not mine the Earth; not mine the Water; not mine the Air; not mine the Ether; not mine the Fire; not mine high pedigree; not mine the high ideal ; not mine is existence; not mine the meditator; not mine the meditated upon; not mine meditation; not mine Manu (the Mantra) ; not mine the cold; not mine the heart; not mine the thirst; not mine the hunger; not mine the friend, not mine the enemy; not mine the infatuation; not mine the victory; not mine the prior; not. mine the posterior; not mine what is aloft; not mine the cardinal points; not mine the little that is to be expressed in words; not mine even the atom of

TEJO-BINDŪPANIŞAD 53

what has to be studied; not mine the little that has to be reflected upon; not mine even an atom of what has to be meditated upon; not mine the little that has yet to be enjoyed; not mine even an atom of what has to be remembered; not mine the enjoyment ; not mine the passion; not mine the concentration ; not mine the final dissolution ; not mine the stupidity; not mine the tranquillity; not mine the bondage; not mine the affection; not mine the joy, nor the height of joy; not mine the corpulence; not mine the slimness; not mine the length; not mine the shortness; not mine the growth; not mine the wasting; things that have been wrongly attributed to me and their denial are not one and are not many; not mine blindness; not mine dullness, not mine an atom of quick understand- ing ; not mine the flesh; not mine the blood ; not mine the fat; not mine the lymph, not mine the marrow, nor mine the bone, nor mine the integument, nor the seven primary fluids of the body, not mine whiteness; not mine the crimson, not mine the blue; not mine the severalty ; not mine the heat; not mine the avarice ; not mine the essential or the accessory, anywhere; not mine the confusion; not mine the firmness; not mine the secret; not mine the pedigree; not mine what ought to be discarded; not mine what ought to be grasped; not mine the ludicrous; not mine the refine- ment; not mine the vow; not mine the languor; not mine the desiccated ; not mine sound health ; not mine) the knower; not mine the knowledge; not mine what has to be known; not mine my own Atman; not mine

54 THE YOGA UPANIŞADS

what appertains to thee; not mine what appertains to me; not mine thou; not mine also I; not mine dotage; not mine childhood ; not mine even an atom of adoles- cence; I am the Brahman; I am the Brahman; that I am the Brahman is (my) conviction; Consciousness am I; Consciousness am I."-Who realizes thus is known as the Jivan-mukta. (11-30) "I am only the Brahman; I am only conscious- ness; I am only the transcendent (Brahman); there is no doubt (about it)." (He who reahzes thus) of his own accord, he is the pure Hamsa (Atman); he is firmly planted in the Atman of his own accord; of his own accord he shall see the Atman; in the kingdom of his own Atman, he shall live comfortably. He who thus enjoys the Bliss of his own Atman, of his own accord, is known as the Jivan-mukta. The unique warrior, (who stands) foremost of his own accord, one who is the reputed Lord of his own Atman, who will sleep taking the form of his own Atman, of his own accord ; he is known as the Jīvan-mukta. (31-32)

VIDEHA-MUKTI: TAKING ONE'S STAND ON THE ABSO- LUTE BRAHMAN, WHICH IS THE ABSOLUTE ATMAN, WITH NOTHING CORRESPONDING TO IT

One who has become the Brahman; who has tranquillized his own Atman; who is full of the Bliss of the Brahman; who is happy; who is crystal-like in form; who is profoundly silent; he alone is the Videha-mukta. (33)

TEJO-BINDŪPANIȘAD 55

"(I am one) whose Ätman is all; who, alike every- where, is the Atman; whose Atman is pure; whose "I" has been fully roused; who is excepted by the one (Brahman); whose Atman is the one (Brahman); one who sees all in his own Atman; who is only his own | Atman; I am the Atman that has no origin; whose Atman is immortal, who am myself the Atman, who knows no decay; whose Atman is seen through intros- pection ; whose Atman is lovely; I am possessed of the characteristics of the silent Atman; the Atman of Bliss; the loving Atman; the Atman of liberation; devoid of bondage; I am the Brahman alone; I am consciousness alone; (whatever of) this is not con- ceived " ;- he who stands (thus) in utter consciousness, alone is the Videha-mukta. (34-37) Having abandoned the conviction, viz., that I (am) the Brahman, with his own interior filled with Bliss, he alone is the Videha-mukta. He stands having given up the conviction that all is and (all) is not, that " I am the Brahman and am not the Brahman", (himself) being only Existence, Consciousness and Bliss. This (person) does not touch the Atman whatever, wherever and whenever ; remaining only silent, silently, in silence, (does not touch) whatever is the truth, who is the transcendent Brahman; who has surpassed the Guņas; who is the all-Atman; the prime cause of the worlds. Difference in time, difference in substance, difference of place, difference in one's own self, whatever difference, he has not; there is no (such difference) whatever, (for him) as of " I ", "thou ", "it ", " this", " He ", " what

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is yonder"; who is the Atman of Time, (yet) has no time; is the Atman that is void; is the Atman that is subtle in form; is the Atman of the Universe; has no universe; is the Atman of the Devas, is the Atman devoid of the Devas; is the Ätman capable of measure- ment; is devoid of measurement ; is the Atman devoid of sluggishness everywhere; is the inner Atman of all; is the Atman devoid of all voltion; (who realizes) " I am always consciousness alone; I am the absolute, transcendent Atman, who is embodied Knowledge alone; is existence alone; is Atman in form. There is no fear of the other world. Where is the Jiva, the Is'vara, Speech, the Veda, the S'astra, where am I?" He is known as the Videha-mukta who is devoid of the conviction, "This is only consciousness, I am con- sciousness also." (38-47) He, who is thoroughly accomplished in conscious- ness alone, who plays with his own Atman, has a com- fortable posture, has Atman of a boundless form, is devoid of attenuation, prodigiousness and such like; is in the Turya of the Turya state; is exquisitely blissful, he alone is the Videha-mukta. He who 1s devoid of name and form, who is exquisite Knowledge and Bliss; who is the Atman of happiness; who is the Atman of the form of Turiyatita; who is devoid of weal and woe; who is the Atman of Yoga; who is the Atman, who has attained Yoga; who is devoid of bondage and liberation ; whose Atman is devoid of the Gunas and the absence of the Gunas; who is devoid of space, time and the like; whose Ätman is devoid of

TEJO-BINDŪPANIȘAD 57

the thing to be witnessed and the witness thereof; who is something and (yet) nothing; whose is not the manifold manifestation; nor even the aspect of the Brahman here; who is self-luminous in his own form ; who is attached, of his own accord, to his own form; who is the Bliss that transcends vocal expression ; who, by himself, transcends speech and mind; whose exis- tence transcends the transcendent; he alone is the Vıdeha-mukta. (47-53) He, who is beyond the functioning of the mind; who manifests himself through the functioning of the mind; whose Atman is devod of all functioning; is alone the Jivan-mukta. At the time (of attaining the state) he is devoid of remembrance of the body, (so as to cognize) that he is a Videhin. Should there be slıght remembrance, he is endowed with everything. He whose outward Atman is not seen by others; who is palpably the exquisite blissful conscious- ness; whose outward Atman is not seen by others; who is the goal of all the Vedantas; who swal- lows the sweet essence of the nectar of the Brah- man; whose elixir of life is the nectar of the Brah- man; who is fond of the essence of the nectar of the Brahman; who is of himself the essence of the nectar of the Brahman; who is immersed in the essence of the nectar of the Brahman; whose S'ivarcana is the Bliss of the Brahman; who is satiated in the essence of the nectar of the Brahman; who experiences the Bliss of the Brahman; whose Bliss in S'iva is the Bliss of the Brahman; who shines as the essence of the Bliss U 8

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of the Brahman; whose radiance is superb, as of the Bliss of the Brahman, who enjoys the Blss of the Brahman uninterruptedly, who subsists on the food of the essence of the Bliss of the Brahman; who is a member of the family of the Bliss of the Brahman; who is perched on the essence of the Blss of the Brahman, who is palpably the one consciousness of the Blss of the Brahman; who is the flood of the essence of the Bliss of the Brahman, who is nourished with the Bliss of the Brahman, who is associated with people enjoying the Bliss of the Brahman; who is firmly planted in the Atman of the Bhss of the Brahman. He who realizes, "all this is of the form of the Atman; there is nothing else whatever, save the Atman, all is the Atman; I am the Atman, the transcendent Atman, possessed of the transcendent Ätman, the Atman that is ever in the form of Bliss,"-he alone is the Videha- mukta. (53-62) One who is full in form, the great Atman, the satiated Atman, the perpetual Atman, the Atman of the form of what penetrates the interior of all, the spotless Atman, the Atman-less one, the Atman which has a changeless form, the pure Atman; the tranquil of form; the Atman of the form of the tranquillzed and the non-tranquillized, devoid of the state of manifold Atman-hood, who is rid of the totality of cares (brought on' by the differentiation of) the Jivätman and the Paramatman; the Atman of the form of the liberated and the non-liberated; who is devoid of the (state of being) liberated and non-liberated; who is the Atman

TEJO-BINDŪPANIŞAD 59

of the form of bondage and liberation; who is devoid of bondage and liberation; who is of the form of dualism and non-dualısm; who is devoid of dualism and non- dualism ; who is of the form of the all and the not-all; who is devoid of the all and the not-all; who is of the form of joy and exquisite joy, who is devoid utterly of joy and such like; who is devoid of all volition; he is alone the Videha-mukta. (63-68) He is the partless Atman; the flawless Atman; the Atman of Wisdom; the Atman of the Supreme (Purusa); the Atman devoid of Bliss and such lke; the Atman that is immortal ; is of the immortal Atman; the Atman of the form of the triad of durations; who is devoid of the triad of durations, the Atman of vast expanse, the Atman immeasurable; the Atman of measure; who is devoid of measure, the Atman who is ever manfest, who is determined by his perpetual manifestation, the Atman that is characterized by the abandonment of every other thing, that is self-lumi- nous, bereft of every other thing, the Atman that could be known by learning, ignorance and such like; that is devoid of learning, ignorance and such like; the Atman that is devoid of perpetuity and transience, that is devoid of "here" and "in that place", the Atman devoid of the six (qualities of) tranquillity and such like, that is devoid of seeking after liberation and such like ; the Atman that is devoid of the gross body ; that is devoid of the subtle body, the Atman that is devoid of the causal body and such like; that is devoid of the Turiya and such like (bodies), the Atman that 1s

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devoid of the sheath of Anna (food); that is devoid of the sheath of Prana (vital air); the Atman that is devoid of the Manas (the mental) sheath ; that is devoid of the Vijfana-(Wisdom) sheath; the Atman that is devoid of the Ananda-(Bliss) sheath; that is devod of the five sheaths; the Atman of indeterminate form; that is devoid of distinctive form; the Atman not affected by the object seen ; that is in no way affected by the sound heard; the Atman that is always void of concentration ; that is devoid of beginning, middle and end; the Atman that is devoid of the Prajñana-vakya (" Wisdom is the Brahman"), that is devoid of (the realızation) " I am the Brahman"; the Atman that has no such (realzation) as "Thou art That"; that cannot conceive "This Atman (is the Brahman) "; the Atman that is devoid of what is to be expressed by "Om", that is devoid of what is to be expressed by the word " All", the Atman that is devoid of the triad of conditions (waking, dreaming and sleeping), the Atman that never decays, the Atman of consciousness ; the Atman that is devoid of what ought to be known by the Atman; that has for its Atman " the little what- ever of this"; the Atman that is devoid of light and non-light, he alone is the Videha-mukta. (68-79)

RULE FOR THE CONCENTRATION ON ONE'S OWN ATMAN

Cast thine eyes on the Atman alone. Instruct thine own Atman. Enjoy thine own Atman thyself.

TEJO-BINDŪPANIŞAD 61

Take thy stand on thyself, O Sad-anana! Thyself satisfied in thine own Atman, direct thy Atman thyself. Please the Atman alone. Become a Videha-mukta .- Thus the Upanısad. (80, 81)

CHAPTER V

THE NATURE OF ONE'S OWN ATMAN

The Mum named Nidagha asked the worshipful Sage Rbhu, thus: "Pray tell me the distinction between the Atman and the Anatman." He, the worshipful Sage Rbhu, replied as follows : The furthest limit of all speech is the Brahman; the furthest limit of all thought is the preceptor. He who is the cause of effects in general and who is devoid of causes and effects ; who is volition of any kind; who is made entirely of Nada (a nasal sound represented by a semi-circle), is auspicious ; who is absolute conscious- ness, bereft of everything else; who is full of all Bliss and is transcendent ; who is possessed of the brightness of all luminosity; who is full of the Bliss of Nada; who is released from all experience, who is without contemplation of anything; who is beyond the reach of the Nada and the Kala, this is the Atman, the I, the imperishable. (He) who is bereft of the difference and

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non difference arising out of the distinction between the Atman and the Anatman; who is without the tran- quillized, the nontranquillized and other states; who is of the form of the internal radiance of the Nada; who is far away from the import of the Maha-vakyas; who is still further away from the realization, " I am the Brahman"; who is not impled by the word "That"; who is not connoted by the word " Thou"; who is not externalized by the import of the Vakya ("That thou art"); who is devoid of decay and nondecay; he is alone the internal radiance of the Nada. He, who is neither the Indivisible One Essence, nor (the experience), "I am Bliss;" whose characteristics transcend all, is alone the internal radiance of the Nada. He, who is devoid of the word "Atman," who is bereft of the import of (the word) "Atman", who is devoid of Existence, Consciousness and Bliss, such a one alone is the Sanatana (eternal) Atman. He is incapable of being demonstrated, who is illicitly approachable by means of the Veda-vakyas (Scriptural texts) ; of whom there is nothing by way of 'external manifestation, nor of inward being, in point ! of (quality or) extent, who has neither sex, nor manı- festation; the Atman is the Brahman alone; there is `no doubt about it, for whom there is no body nor Jīva, made up of the elements or their composites; there is no name, form or such other thing; there is nothing worthy of enjoyment; nor is the enjoyer of the enjoyment ; for whom there is neither the state of exist- ence nor nonexistence; neither decay nor non-decay;

TEJO-BINDŪPANIŞAD 63

neither Guna nor the absence of Guna. He is the Atman, no doubt, for whom (there is no) sentiment or expression ; study or reflection, distinction between the preceptor and the pupil and such like; the worlds of the Devas and Asuras; where there is not even an; atom of upright or wicked conduct, purity or impurity ;, where there is no proper or improper time; no con- viction or doubt; where there is no Mantra or the absence of it; no learning or ignorance; no seer, seeing or the thing seen, not even a slight division of an atom; (it is impossible to demonstrate the Brahman) (1-15)

THE FALSEHOOD OF ALL ANATMAN

There is not (any topic of) discourse known as Anatman; nor (any function of) the mind known as Anatman; nor any universe known as Anatman Have the conviction (therefore), that there is no such thing as Anatman. Have the conviction that there is no Anatman, by reason of the absence of all volition, by reason of being devoid of any effect ; and (every- thing) being the Biahman alone absolutely; on account of the absence of the three bodies, the nonexistence of the three durations, on account of the absence of the characteristics of the three Jivas and the absence of the three kinds of miseries (Atmic, Daivic, and Bhautic), the non-existence of the three worlds; and the Vedic injunction " All is the Atman". There is nothing that could be conceived in the absence of the mind ; there

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is no dotage in the absence of the body; there is no goal to be reached in the absence of the feet ; there is no work in the absence of the hands; there is no death in the absence of birth; there is no happiness and such like in the absence of the intellect; there is neither upright conduct, nor cleanliness, nor truth, nor fear; there is no utterance of the sacred mystic symbol, no pupil and preceptor or such like; there is no Second in the absence of Unity and there is no Unity in the absence of the Second. (15-21) Should there be truthfulness, there is no possibility for any falsehood. Should there be falsehood, there will be no scope for truthfulness. Should you know what is auspicious as inauspicious, the auspicious will be caused to flow out of the inauspicious. Should you know fear to be the absence of fear, from the absence of fear will befall fear If bondage should be libe- ration, where will be liberation in the absence of bondage ? If death should be incarnation, there can be no death with cessation of incarnation. If "I" should become "thou ", then, if " thou" art not, "I" will cease to be. If "this " should only be " that," in the absence of "that," "this" also is not If "there is not" becomes "there is," then, if "there is not" is, there is no "there is". If cause should however be effect, in the absence of the effect, there is no cause. It dualism is ever non-dualısm, then in the absence of the dual state, there is no non-dual one. If seeing is ever the object seen, in the absence of the object seen, there is no seeing. If the internal should

TEJO-BINDŪPANIŞAD 65

ever be the external, verily in the absence of the internal, there is no external. If fullness should ever become a little, then follows the non-full state. For this reason, this (fullness) is nowhere, neither " thou," nor "I," nor "these," nor " this" ; (then) there is no example of what exists; there is no example of what is origin-less ; there will be no mind for the remembrance of (the realization), "I am the transcendent Brahman" Have the conviction that "this world is the utter Brahman; "thou" and " I" are the utter Brahman, I am the absolute utter Brahman; there is no Anātman." (22-31) This phenomenal world does not verily exist, was not created and does not stand anywhere. It is the mind, they say, that is the phenomenal world It (the phenomenal world) does not exist ; does not at any time exist, there is no phenomenal world,. there is no mind and the like, nor egoism, nor the Jiva; the work of illusion and such like does not exist Illusion there is not; fear there is not; the worker there is not, work there is not; neither study nor reflection; the two-fold Samädhı there is not, the measurer and the measure and such like is not; Ignorance also is not, indiscrimi- nation is not, at any time; neither the four requisites (learner, subject, object and the interrelation of the subject and the object and such like), nor the triad of relationships (intimate, conjoint and inherent) ; there is not the Ganges, nor the Gaya, nor the Setu, nor what is of the elements, nor anything else; neither the earth, nor water, nor fire, nor air, nor ether, anywhere; U 9

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neither the gods, nor the guardians of the cardinal points, nor the Veda-s, nor the preceptor; neither far off, nor near; nor between the two, nor the middle, nor situated anywhere; neither non-dual, nor dual; nor truth, nor non-truth is this; bondage, release and such like there is not, neither existence, nor non-existence, nor happiness and such like; caste there is not; goal there is not; class (by birth) there is not ; nor worldly custom; (the creed) that " All is the Brahman," there is not; even what is the Brahman, there is not; what is consciousness, there is not; nor is the talk of consciousness and "I"; "I am the Brahman," there is not at all; nor "I am the ever pure " anywhere; there is not whatever is uttered by speech, what is conceived by the mind wherever, what is determined by the Intellect, nor what is known by the Citta (mind). The Yogin, the Yoga and the like, there is not; all always is not always. Day and night and the like there is not, ablution, meditation and the like is not. Delusion and clear vision, there is not. Be thou convinced that there is no Anatman. (31-42) The Veda, the Sastra, the Purana, the effect, the cause, the Is'vara, the Loka, the elements, the people, and unity, all this is falsehood, without doubt. Bondage, Liberation, happiness, misery, meditation, the mind, the gods and the demons, the accessory, the chief, the transcendent and all else, is falsehood with- out, doubt. Whatever is uttered by speech, what is created by volitions, whatever is conceived by the mind, all is falsehood without doubt. Whatever is

TEJO-BINDŪPANIŞAD 67

determined by the intellect; whatever is thoroughly cognized by the mind anywhere; whatever is propa- gated by the S'astra-s; whatever is seen by the eyes alone; whatever is heard by the ears and every other happening; the eye, the ear and the body is falsehood- that is the sure conclusion. Whatever is declared to be only "this," turns out to be what is "yonder"; "thou ", "I ", "that ", "this ", "He ", and " I ", turn out to be only other entities. So also, whatever is considered as possible in the world, all the confusion among volitions, the various errors in attributing properties, all that has to be kept hidden, all the diverse enjoyments, all separation of faults, (prove to be other entities), hence, conclude there is no Anātman. (42-50) "What is mine " and " what is thine," "my " and' "thy ", "on my behalf ", "on thy behalf", "by me" and such like, all that will prove futile. "Visnu is the protector ", and the like, " Brahman is the cause of the creation ", "Rudra (is the cause) of destruction"; and such like, be convinced, that all this is falsehood. Ablution, silent prayer, penance, offering oblation, the study of the Veda, the worship of the tutelary deity, Mantra, the mystic formula, association with people of moral excellence, the manifestation of merit and demerit, the existence of the inner sense, the occurrence of Ignorance, the myriads upon myriads of Brahmāņ- das, be convinced that all this is falsehood. All the sayings and the utterances of the spiritual guides have been declarations of somebody or other. Whatever

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aspect the world puts on, and whatever is seen in the world; whatever is in the world; be convinced that all that is falsehood. What is said by some (mystic) symbol or other; what is prescribed by one or other; what is enumerated by some one or other; what is rejoiced in by some one or other; what is given by some one or other, what is done by some one or other; wherever there is benevolent action; wherever there is vice; whatever you do, verily conclude that all that is falsehood. (50-58)

THE ABSOLUTE BRAHMANHOOD OF THE " I "-ENTITY

Thou alone art the transcendent Atman. Thou alone art the highest preceptor Thou alone art of the form of Ether Thou art always devoid of Witness. Thou alone art all-existence, Thou art the Brahman no doubt Thou art without duration. Thou art the duration Thou art always the Brahman, palpable consciousness Thou art, in all places, of the form of thyself Thou art in possession of palpable conscious- ness. Thou art the truthful Thou art the accompli- shed. Thou art the eternal. Thou art the liberated. Thou art the liberation Thou art immortal on account of joy. Thou art the Deva Thou art the tranquillzed. Thou art the non-ailing. Thou art the Brahman. Thou art the full Thou art the transcendent, of the tran- scendent. Thou art the even. Thou art the good. Thou art the everlasting. Thou art demonstrated by the Scriptural Texts, such as "Satyam (Jñanam, etc.)."

TEJO-BINDŪPANIȘAD 69

Thou art devoid of all limbs. Thou art always firmly established. Thou art extolled by Brahman, Indra, Rudra and other gods. Thou art devoid of the delusion of the manifested world. Thou art also reflected in all beings. Thou art free from volition everywhere. Thou art extolled by the import of all the Upanisads Thou art everywhere with the posture of joy and happiness Thou art devoid of movement and the like, anywhere. Thou art everywhere devoid of introspection and the like. Thou art always meditated upon by Visnu and the other gods. Thou art of the form of the aspect of consciousness. Thou art absolute consciousness without control. Thou art firmly planted in the Atman alone. Thou art devoid of all (conditions). Thou art not qualified (by any Guna). Thou art Bliss. Thou art transcendent Thou, being one alone, hast no second Thou art of the form of palpable consciousness and Bliss. Thou art of the form of complete fullness. Thou art existence. Thou art thou. Thou art the knower. Thou art He. Thou knowest. Thou seest. Thou art of the form of Existence, Consciousness and Bliss. Thou art the Lord Vasu-deva. Thou art im- mortal. Thou art the Supreme Ruler. Thou art fickle and firm. Thou art all and void of all. Thou art devoid of tranquillity and the cessation of tranquillity. Thou art luminous with the radiance of absolute existence. Thou art existence in general. Thou art eternally of the form of accomplishment. Thou art devoid of all accomplishment. Thou art void of only a little, Thou art void of only an atom. Thou art devoid

70 THE YOGA ŪPANIŞADS

of the state of being. Thou art without non-being and the like. Thou art devoid of what is defined and its definition. (Thou art) changeless. Thou art non-ailing. Thou art the core of all Nada. Thou art devoid of parts and the ultimate limit. Thou art devoid of Brahman, Visnu and Is'a. Thou seest thine own form. Thou hast thine own as the residuum. Thou immersest in the ocean of thy Bliss. Thou art thyself in the kingdom of thine Atman. (Thou art) without thine own state. Thou art of the form of thy fullness remaining. Thou seest not apart from thyself. Thou dost not move from thine own form. Thou bloomest forth with thine own form. Thou art nothing other than thine own form. Thou art I alone; (of that) be con- vinced. (58-74)

THE NON-EXISTENCE OF ANTITHETICAL FORMS IN THE CASE OF THE PHENOMENAL WORLD OF

IGNORANCE AND ITS RESULTS

Whatever there is of this world of phenomena; whatever there is in the world; what is of the form of the seen, what is of the form of the seer; all is like the horn of the hare (non-existent). The earth, water, fire, air, ether, the mind, the intellect, the ego, radiance, the world, the system of worlds, decay, birth, truth, religious merit, sin, victory and others ; passion, desire, anger, greed, meditation, the thing meditated upon, the transcendent quality, the preceptor, the pupil, the precept and the like, the beginning, the end, peace,

TEJO-BINDŪPANIȘAD 71

auspiciousness, the past, the present, the future, the thing defined, definition, non-dualısm, tranquillity, en- quiry, joy, what is of the form of the enjoyer, what is enjoyed and the like, the eight-fold Yoga of (Self-) control and others; what is of the nature of going and coming, the parts (of anything) known as beginning, middle and end; what is acceptable and what is worthy of being abandoned; Visnu, S'iva, the senses, the mind, the triad of states also; the Twenty-four Tattvas' (first principles), the four Sadhanas,2 the cognate, the extraneous ; the worlds, Bhur and others in their order ; all the Varnas, As'ramas and Acaras, the mastery of the Mantras and the Tantras, what is of the form of knowledge, ignorance and the like, all the Vedas, the non-sentient and the sentient, the division of bondage and liberation, what is of the form of knowledge and superior wisdom, what is of the form of wakening and non-wakening, talk of Dualism and non-dualısm; the final conclusions of all the systems of Vedanta; the determination of the import of all the S'astras; the existence of many entities of the Jiva, the determining of the one Jiva and the hke; whatever one contem- plates by the mind, whatever is wished for, wherever; whatever is reasoned by the intellect ; whatever is heard from the preceptor; whatever is expounded by speech ;

1 The Avyakta (the indistinct), Buddhi (the Intellect), Aham- kāra (individualty), the five Tan-matras (subtle elements), the five

the mind. Maha-bhutas (gross elements), the eleven organs of sense including

' The four Sadhanas (qualifications) are 2. Desirelessness, 3. Good Conduct, and 4. Love. 1. Discrimination,

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whatever is the discourse of the Acarya; whatever may be percerved from the voice and by the senses ; whatever is investigated upon separately; whatever has been adjudicated upon fairly by great men who are versed in the Vedas, whatever there is in the Purānas; in- cidents such as, S'iva destroys the worlds, Visnu sustains the three worlds, Brahman creates the worlds; whatever is described in the Vedas; the significance of all the Upanisads, all is like the horn of a hare (non- existent). (75-89)

THE MIND ALONE, ACTUATED BY VOLITION AND THE LIKE, IS THE CAUSE OF ALL TROUBLE

The fixed idea, that I am the body, is known as the inner sense. The fixed idea, that I am the body, is said to be the great wordly illusion. The fixed idea, that I am the body, is said to be its bondage. The fixed idea, that I am the body, is said to be its misery. The knowledge, that I am the body, is alone known as hell. The fixed idea, that I am the body, is said to be the entire universe. The fixed idea, that I am the body, is what denotes the knot of the heart. The knowledge, that I am the body, is only what is known as Ignorance The knowledge, that I am the body, s only what does not exist. The thought, that I am the body, that is what is termed as Illusion. The know- ledge, that I am the body, that alone is called duality. The fixed idea, that I am the body, that alone is the real Jiva (the individual soul). The knowledge, that I

TEJO-BINDŪPANISAD 73

am the body, is what is known as the limited one. The fixed idea, that I am the body, is what is patently a great sin. The thought, that I am the body, is un- doubtedly heinous greed. Even a little of volition denotes the triad of miseries. Desire, anger and bondage is all misery. The world is smn, assuming various forms at varous times. Whatever of this cluster of all volitions, know, O handsome one ! that to be of the mind. (89-97) The mind alone is the whole universe. The mind alone is the great foe. The mind alone is worldly exis- tence. The mind alone is the three worlds The mind alone is the great misery. The mind alone is dotage and other (miseries) The mind alone is duration of time. The mind alone is impurity. The mind alone ıs desire The mind alone is the Jiva. The mind alone is Citta (thought). The mind alone is in- dividualıty The mind alone is the great bondage. The mind alone is the inner sense The mind alone is the Earth. The mind alone is Water. The mind alone is Fire. The mind alone is the vast Atmosphere The mind alone is Ether. The mind alone is sound, touch, form, taste and smell. These five sheaths are the products of the mind. The waking, dreaming, sleeping and other conditions are, it is said, the products of the mind. The guardians of the cardinal points, the Vasus, the Rudras and the Adıtyas, are products of the mind. What is seen, the non- sentient, the cluster of pairs (of opposites) and igno- rance are said to be the products of the mind. U 10

74 THE YOGA UPANISADS

Whatever is an idea (of the mind), be convinced, that does not exist. The universe, there is not. The preceptor, the pupil and the like, there is not. (98-105)

CHAPTER VI

THE STATE OF EXISTENCE, CONSCIOUSNESS

AND BLISS

(Says) Rbhu : Know that everything is of existence and consciousness, that everything is of existence and consciousness and is diffused, what is of existence, consciousness and bliss is non-dual, what is of existence, consciousness and bliss is impershable; what is of existence, consciousness and bliss alone is what is unique existence, consciousness and bliss, I am of the form of existence, consciousness and bliss, the Ether is existence, consciousness and bliss; thou art existence, consciousness and bliss ; I am existence, consciousness and bliss. 1-3)

THE BRAHMANHOOD OF ALL

These multitudinous (functions) of the mind, the intellect, individuality and thought, are naught. There is no "thou", nor " I", nor " other ". All is absolute

TEJO-BINDŪPANIȘAD 75

Brahman. There is no (scriptural) text; nor the word, nor the Veda; nor the letter, nor non-sentience anywhere; nor middle, nor beginning, nor end, nor truth, nor fetter, nor misery, nor happiness; nor feeling, nor illusion, nor the prime source; neither the body, nor the mouth, nor smell, nor the tongue, nor the palates, nor the teeth and lips, nor forehead, nor inspiration, nor expiration; nor sweat, nor bone, nor flesh, nor blood, nor urine; nor distance, nor nearness, nor limb, nor belly, nor crest, nor the movement of the hands and feet, nor the S'astra, nor the mandate, nor the knower, knowing and the thing to be known, nor waking, dreaming and sleep- ing, nor the Turyatita (state) are for me, whatever. All is existence, consciousness and what is diffused. There is no such thing, as arising out of the gods, evil spirits and the (five) elements, nor out of illusion ; nor the Vis'va, nor the Tarjasa, nor the Prajña, nor the Viraj, nor the Sutra, nor the Is'vara; nor the act of going and coming, nor what is lost, nor what is purpose ; nor what is worthy of avoidance, acceptance or condemnation, nor what is pure or foul, nor corpu- lence, nor thinness ; nor fatigue, nor time, nor place ; nor talk, nor all; nor fear, nor duplicity; nor trees, nor grasses, nor mountains, nor meditation, nor the attainment of absolute concentration, nor the Brah- maņa, Ksattrıya and Vais'ya (classıfication); nor brd, nor animal, nor (other) organism; nor greed, nor infatuation, nor haughtiness, nor grudge, nor lust, nor anger and the like nor women, nor S'udras, nor

76 THE YOGA UPANISADS

cats; nor eatables, nor (other) fare and the like, whatever; nor the mature, nor the immature; nor belef in the existence (of the other world) ; nor trade, nor opportunity ; neither worldliness, nor the world, nor occupation, nor dullwittedness, neither the eater, the act of eating and the food, nor the measurer, the measuring and the thing to be measured; nor foe, nor friend, nor son and the like, nor mother, nor father, nor sister; nor birth, nor death, nor growth, nor the deluson-"I am the body"; neither void, nor non- void; nor the inner sense running its course, nor the nght, nor daytıme, nor darkness; nor Brahman, nor Vısnu, nor S'iva; nor the week, fortnight, month and the like, nor the year; nor fickleness; nor the Brahma-loka, Vaikuntha, Kailasa or any other (seat) ; nor the celestial abode, nor Devendra (the king of the gods) ; nor Agni-loka, nor Agnı, nor Yama, nor Yama-loka; nor the worlds, nor the guardians of the worlds ; nor the three Lokas of Bhur, Bhuvar and Svar, nor the infernal abyss, nor the terrestral world; nor ignorance, nor learning, nor Illusion, nor non-sentient nature, nor permanence, nor transience, nor destruction , nor walking, nor running; nor what is worthy of meditation, nor ablution for me; nor incantation, nor silent prayer anywhere, nor the substance, nor what is adorable, nor the bathing, nor the worship, nor the flower, nor the fruit, nor the leaf, nor the sandal paste, flower and the like, nor incense, nor glorification, nor salutation, nor the circum-ambulation to the slightest extent, nor prayer, nor seclusion; nor

TEJO-BINDŪPANIȘAD 77

oblation, nor worship of the fire, nor fire-offering, nor pious acts, nor unparhamentary language, nor the language of courtesy, nor the Gayat-tri, nor the twilight- worship, nor mental worship; nor misdemeanour, nor rapacity, nor wickedness, nor the outcast, nor the low- born bastard, nor what is unbearable, nor wicked conversation, nor the hunter, nor dissimulation; nor partiahty, nor kindness, nor jewels, nor the thief, nor vain display, nor the gallant, nor the impecunious, nor the opulent; nor single, nor the double, nor the treble, nor the quadruple; nor greatness, nor small- ness ; nor fullness, nor fragment, nor Kas'i; nor vow, nor penance; nor pedigree, nor lineage; nor the rules of the sacrifice, nor overlordship, nor penury, nor woman, nor damsel, nor old matron, nor virgin, nor widowhood; neither origin, nor birth, nor inward fascination, nor the monism of the Great Texts, nor the mystic powers of attenuation and the like. As all is of Consciousness alone, the multitude of sins does not exist always. As all is of the form of existence, Existence, Consciousness and Bliss alone (exists). (3-30) All is the Brahman alone; nothing else is, that am I; that am I; that alone am I; that alone am I. The eternal Brahman alone am I. The Brahman alone am I, and not one of worldly existence. The Braman alone am I and not for me the mind. The Brahman alone am I and not for me the intellect. The Brahman alone am I and not the senses. The Brahman alone am 1, the body am I not. The

78 THE YOGA UPANIŞADS

Brahman alone am I, not what is within the range (of the Brahman). The Brahman alone am I, the Jiva am I not. The Brahman alone am I, not the product of differentiation. The Brahman alone am I, non-sentient am I not. I am the Brahman, not for me is death. I am the Brahman alone, not the vital air. I am the Brahman, the transcendent of the transcendent. This is the Brahman ; the transcendent is the Brahman; the truth is the Brahman; he is verily the supreme Lord. Time is the Brahman. Art is the Brahman Happiness is the Brahman Self- luminous is That. The one is the Brahman. The two-fold is the Brahman Fascination is the Brahman. Tranquillity and the lke is the Brahman The fault is the Brahman The merit is the Brahman. Self- control, tranquillity, the supreme, the mighty, the world is the Brahman. The preceptor is the Brahman. The pupil is the Brahman The ever auspicious is the Brahman. The anterior s the Brahman. The posterior is the Brahman The pure is the Brahman. The auspicious and the mnauspicious is the Brahman. The Jiva alone is always the Brahman. Existence, Consciousness and Bliss am I. All is said to be of the Brahman All the world is of the Brahman. The Self is, no doubt, the Brahman. There is nothing else apart from the Self. All is only the Atman, the pure Atman. All is absolute consciousness and non- dual The Atman is of the form of what is eternal and pure There is nothing else apart from the Atman, (31-40)

TEJO-BINDŪPANIȘAD 79

THE NON-RELATIVE ATMANHOOD OF THE BRAHMAN

This world which manifests its form to an infinitely small extent, is infinitely small. The body is infinitely small. The non-truth is infinitely small What is in- conceivable is infinitely small. What is conceivable is likewise infinitely small. The Brahman alone is all-absolute consciousness. The Brahman alone is the three worlds. It is Bliss, exquisite Bliss. There is nothing whatever, other than that The mystic symbol "Om" is pure consciousness The Brahman alone is all by itself. The whole world is I alone. The highest seat is I alone I alone have surpassed qualities. I alone am the transcendent, being beyond the transcen- dent. I alone am the transcendent Brahman. I alone am the preceptor of the preceptor I alone am the prop of all. I alone am the happiness beyond happi- ness. There is no world other than that of the Atman. There is no happiness beyond that of the Atman. There is no other course than that of the Atman All the world is that of the Atman. There is nowhere anything other than the Atman There is not even a straw other than the Atman. There is not even a husk other than the Atman. All the world is of the Atman (40-47) All this is the Brahman alone. The Brahman alone is not non-existent. All the Vedas are the Brahman alone. The Brahman alone is absolutely of ifself. All religious vows are the Brahman alone. The essence (of everything) and happiness are the Brahman alone.

80 THE YOGA UPANIŞADS

The Ether of Consciousness is the Brahman alone. What is Existence, Consciousness and Bliss, the secondless is the Brahman alone. There is no other thing than the Brahman. There is no other world than the Brahman. There is no " I", other than the Brah- man. There is no fruit other than the Brahman. There is not even a straw, other than the Brahman. There is no seat, other than the Brahman. There is no preceptor, other than the Brahman. There is no- thing of the form of non-existence, other than the Brahman. There is no "I-hood ", nor " thou-hood", nor "this-hood", anywhere, other than the Brahman. Know thyself, as of the form of the Brahman. There is nothing whatever, apart from thyself. (47-52) Whatever is seen in the world, whatever is spoken of by the people, whatever is enjoyed wherever, all that, is only non-existent Difference in the doer, difference in the act done, difference m quahties, (difference in) tastes and the like, difference in sex, all this is non-existent only, but is always happiness. Difference of time, difference of space, difference of subtance, victory and defeat, and whatever difference there is, all that, is only non-existent absolutely. The inner faculties are non-existent. The organs of sense are non-existent. The vital airs, Prana and others, are non-existent. All these together are of the nature of non-existence. What is known as the five-fold sheath is false. The five deities (presiding over creation, sustenance, destruction, concealment and favour) are false. The six kinds of change, (being, birth, growth,

TEJO-BINDŪPANIȘAD 81

ripening, decline and dissolution) are false. The group of (sıx) enemies (desire, anger, greed, fascination, pride and jealousy) is non-existent. The six seasons are false. The six kinds of taste are false. I am the only Existence, Consciousness and Bliss. This world has not come into being. I am the transcendent and true Atman alone ; not those other views pertaining to world- ly existence. I am of the form of Truth and Bliss ; the embodiment of palpable Consciousness and Bliss. I alone (am) the transcendent Bliss. I alone (am) the transcendent being beyond the transcendent. All this is of the aspect of knowledge. I am the non-dual knowledge and Bliss. I am of the form of the all- radiant. I am of the form of all that does not exist. " I alone shine always "-how can the being of such form be non-existent? The transcendent Brahman, of the form of " thou," has the form of the Bliss of conscious- ness. I am only the Atman, of the aspect of con- sciousness, that is the Ether of consciousness, the absolute consciousness, the trancendent happiness. I am not non-existent. The ever immobile I am. I am the supreme preceptor. I am only Existence, Con- sciousness and Bliss. This world has not come into being. Time is non-existent. The world is non-exis- tent. The ullusory, unreal universe is non-existent. I alone am the actual Har. I alone am the Sada- s'iva (the ever auspicous). I am of the nature of pure consciousness. I experience pure existence. I am the non-dual Bliss alone. I am the one essence of palpable consciousness. All is the Brahman alone U 11

82 THE YOGA UPANIŞADS

always. All is the Brahman alone absolutely. All is the Brahman alone always. All consciousness is the Brahman alone. I am of the form of the all-penetrating One. I have the characteristic of the Witness of all. (I am) the transcendent Atman, the transcendent radiance, the highest abode and the supreme goal. I am the essence of all the systems of Vedanta. I am the conclusion arrived at by all the S'astras. I am of the form of the Bliss of Yoga, the great dawning of the foremost Bliss. I am the all-knowing radiance, the embodiment of the foremost wisdom. a the radiance of the Turya-turya, though devoid of the Turya-turya and the like. I am the undecaying con- sciousness. I am the truth, the Vasu-deva, devoid of dotage and death. I am the Brahman, the Ether of consciousness, the perpetual Brahman, devord of impurity, the pure, the cognized, the always-liberated, the nameless and the formless I am of the form of Existence, Consciousness and Blss. This world has not come into being. There is no world of truth and untruth, that could be grasped by the imagination and the like. The Brahman is ever full of Bliss, always the Atman by itself, endless, undecaying, tranquillized, of only one form and non-ailing. (52-72)

THE NON-EXISTENCE OF THE PHENOMENAL WORLD LYING OUTSIDE THE ATMAN

Should there be any other existence apart from me, it is false, even as a mirage over a desert. Should one exist, it is tantamount to the fear engendered by

TEJO-BINDŪPANIȘAD 83

the words of a sterile woman's son. Should the king of elephants be killed by the horn of a hare, that world exists. Should one be quenched (of his thirst) by drinking water from a mirage, let such a world exist. Should one perish by the onset of human horns, such a world exists. Should the city of the Gandharva (castle in the air) be a reahty, that world always exists. Should the blue of the sky be real, that world will truly exist. Should the silver of the pearl-oyster be a true ornament, that world exists. Should man be bitten by a rope-serpent, worldly existence let there be Should the flame of a conflagration be extinguish- ed by an arrow made of gold, (there is) the world. Should rice boiled with milk be obtamable in the forest of the Vindhyas, that world is borne into existence. Should food be readily cooked with the fuel of plantain trunks, then will that world be. Should food be at once cooked by damsels in pictures, then will that world be. Should darkness be dispelled by lamps painted (in pictures), then let that world be. Should a mortal, dead a month since, return (to life) again, that world will be. Should buttermilk turn into milk anywhere, that world will be eternal. Should the milk drawn from the udder of a cow go back (to its original place) again, that world is. Should earthy dust be raised in the mid-ocean, then, by all means, let that world be. Should an elephant be bound by the hair of a tortoise, let the world be at its zenith. Should Mount Meru be moved from its position with the thread of a lotus-stalk, that world

84 THE YOGA UPANIŞADS

will be. Should the ocean be tied up with the series of its billows, let that world always be. Should fire blaze forth downward, let that world always be. Should the flaming fire be cold (to the touch), then that world will persist. Should lotuses thrive in a cess-pool of fire, then, let the world be. Should there be a mountain of emerald, that world is. Should the Meru move and take its stand on a lotus-seed, let that world be. Should a young wasp become a border- mountain, let it be, like the Meru in motion. Should a lion be killed by a mosquito, let the world verily exist always for thee. Should the triple world occupy the space of a pin-hole cavern, that world will be. Should the momentary grass-flame burn for ever, will that world exist. Should the thing seen in a dream persist even after waking, (you may grant) the existence of the world Should the torrent of a river, by some means, remain stagnant, will that world be. Should fire prove wholesome fare for a hungry man, that moment, there will be opportunity for the world. Should the testing of gems be mastered by men born blind, that world exists always. Should the son of a eunuch take delight in intercourse with a woman, that world will be. Should a chariot be fabrı- cated, out of the horns of hares, then the world is. Should a just-born virgin be fit for intercourse, then, that world will exist. Should a sterile woman come to know of the pleasure brought on by pregnancy, this world is. Should a crow have the gait of the swan, let that world become a fixture. Should a great donkey

TEJO-BINDŪPANIAD 85

engage a lion in fight, then the world has a standing of its own. Should a great donkey attan the gait of an elephant, then, let that world be. Should the full-moon become the Sun, then, let the non-sentient world manifest itself. Should Rähu be seen apart from the Sun and the Moon, the world is seen. Should fried grains give rise to a vigorous growth, let that world be existent. Should the penurious enjoy the opulence of the rich, then (exists) the world. Should the lion be vanquished by the valour of dogs, then (exists) the world. Should the heart of the wise men be divined aright by fools, then is a pretext for the world to exist. Should the ocean be licked outright by a dog, then (there is scope for) the mind to exist. Should the clear sky fall over (the heads of) men, also should the sky fall over the earth, or should the flower of the sky (which is non-existent) smell fragrant, there is the world Should a forest grow on the clear sky and begin to toss, then, (exists) the world. Should there be no reflected image in a mere mirror, then (1s) the world (73-98) In the womb of the unborn, there is not the world. In the womb of the Atman, there is not the world. By all means, there is not a speck of difference. There is no dualism and non-dualısm. This difference is the work of Illusion, should the cognition of the Brahman arise. The conviction, "I am the Brahman," will arise, only if the thought, " I am the body," becomes painful. In the event of the knot of the heart remain- ing, the Brahman is the discus for cutting it asunder. Should doubt arise, the Brahman will arrive at the

86 THE YOGA UPANIŞADS

final decision. Should there be the thief n the form of the Anatman, the guard for the gem of the Atman is the absolute Brahman, which is of eternal Bliss and is even its own Self. (99-102)

RULE FOR THE ATTAINMENT OF THE CONCEPTION, " I AM THE BRAHMAN "

By these fine illustrations the Brahman alone is establıshed. The Brahman alone is the abode of all. As for the world, renounce it altogether. Having firmly resolved "I am the Brahman," give up egoism. Everything will fade away, as the flower in the hands of a sleeper. There is neither the body nor actions. Everything is absolutely the Brahman. What has been, there is not What is to be done, there is not. The four-fold stage of life (childhood, boyhood, manhood and old-age), there is not. All knowledge with the three distinctive significances (exclusive, inclusive, and both exclusive and inclusive) is the absolute Brahman. Giving up all kinds of functioning, conceive in this manner. "I am the Brahman, I am the Brahman, there is no doubt; I am the Brahman of the nature of Consciousness, I am only Existence, Consciousness and Blss." So resolving, renounce (even) that. (103-107)

RULE ABOUT TRADITIONAL USAGE IN ACCORD WITH THE SASTRA

This great S'astra, expounded by S'am-kara, should not be given to any one, who has no faith in the Veda,

TEJO-BINDŪPANIȘAD 87

who is ungrateful, whose conduct is wicked and who is tainted. (It) should be given to that high-souled person, whose internal organs have been purified by devotion to the Guru, after a thorough test for a month, a half-year, nay, a full year. Giving up the study of all Upanisads, (keeping himself) aloof, should one study the Tejo-bind-upanisad eagerly, always with pleasure. By studying it even once, of his own accord, one becomes the Brahman alone. Of his own accord, one becomes the Brahman alone-Thus the Upanisad.

TRI-SIKHI-BRĀHMAŅOPANIȘAD

[This Upanisad, which forms part of the S'ukla- yajur-veda and is the Forty-fourth of the 108 Upant- sads, deals entirely with the attainment of the non- relative Brahman and expounds, as aids thereto, the Yoga and ts eight Angas ]

THE BRAHMANA

QUESTIONS RELATING TO THE ATMAN, THE BRAHMAN AND THE LIKE

The Brähmana with three tufts (once) went to the Adıtya-loka (the Solar World). Approaching him (the Sun) he said "O Lord! What is the body? What is life ? What is the Prime Cause? What is the Atman ? " (1)

EVERYTHING IS OF SIVA

He said in reply: "Know that all this is only S'ıva. But, the eternal, the pure, the emotionless, the Lord, the non-dual Bliss, S'iva, the absolute One, having created all this in his own splendour, appears,

TRI-S'IKHI-BRĀHMAŅOPANISAD 89

like a molten mass of iron, the one Being, as though dıvided. Should it be asked, " What is it that causes that appearance ? " the reply is: " The Brahman, tinged with Illusion and indicated by the term, Existence ". (2)

THE COMING INTO BEING OF ALL THE WORLD OUT OF THE BRAHMAN

Out of the Brahman (there came into being) the Avyakta (the Indistinct). Out of the Avyakta, the Mahat (the Vast) Out of the Mahat, the Aham-kara (Self-consciousness). Out of the Aham-kāra, the five Tan-mätra-s (the subtile Elements). Out of the five Tan- matra-s, the five Maha-bhuta-s (the gross Elements). Out of the five gross Elements, all the World. (3)

THE DIVISION OF THE ONE MASS

INTO THE MANY

(If the question arises), "What is meant by 'All' (in 'all the world' ?")-(the answer is) "On account of the division of what is evolved out of the Elements". (If the question arses,) " When the mass is one, how can there be the division of what is evolved out of the Elements ? "-(the answer is), "On account of the forms of difference, due to the inter-relationship of cause and effect, existing among the Elements, there are divisions such as, those due to the difference between the variant and its first principle ; between the significant word and what is predicated of it; in the T1 19

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spheres to which they belong; as also in the range of their functionings; and in their presiding deities and their sheaths. (4)

THE VARIANTS OF ETHER AND (OTHER ELEMENTS)

Then the Ether (as the first principle) : Antah- karaņa (the inner senses), Manas (the mind that wills), Buddhi (the Intellect that ratiocinates), Citta (the mind that inquires) and Aham-kara (the Self-conscious mind) (are the vanants). The Air (as the first principle) : Samana (vital air essential to digestion), Udana (vital air rising up at the throat), Vyana (vital air diffused throughout the body) ; Apana (vital air moving down- wards and having its exit at the anus) and Prana (vital air having its seat in the region of the heart) (are the variants). The Fire (as the first principle) : the ears, the integument, the eyes, the tongue and the nose (are the variants). Water (as the first principle) : sound, touch, form, taste and smell (are the variants). The Earth (as the first principle) · speech, the two hands, the two feet, the anus and the genitals (are the variants). (5)

THEIR DIVERSE RANGES OF FUNCTIONING

Knowledge, Volition, Decision, Application and Self-assertion are the functions of the inner senses, which are the variants of Akas'a. Assimilation, Lifting, Seizing, Digesting and Breathing are the functions of Prana and other variants of Air. (Perceptions of)

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Sound, Touch, Form, Taste and Smell are the functions of the senses helping perception, which are the vanants of Fire and are dependant on Water. Speech, Seizing, Loco-motion, Evacuation and Pleasure are the functions of the motor organs which are the variants of the Earth. Within the ranges of functioning of the sensory and motor organs are included the ranges of functioning of the vital airs and the Tan-matra-s. In Manas and Buddhi are included Citta and Aham-kāra. (6)

THE FUNCTIONS OF THE SUBTILE ELEMENTS

Interval, Tremour, Vision, Pressing into a mass, and Retention are the very subtle functions of the Tan- matra-s of the Elements, in conjunction with the Jiva. (7)

DIVISION INTO ADHYATMIC AND THE LIKE

Thus there are twelve divisions in relation to the body, in relation to the Elements and in relation to the presiding deities (under each of the three heads). Here, the Moon, the Four-faced One, Dis' (guardians of the cardinal points), Vata, Arka, Varuņa, the As'vın-s, Agnı, Indra, Upendra, Praja-pati and Yama are the vital airs, that have entered the twelve Nadi-s in the form of the presiding deities of the Senses and those are the Anga-s (divisions). He, who identifies himself with (the Antah-karana) the knowledge of all these divisions, is the knower (the Jiva). (8)

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WHAT IS EXPOUNDED BY THE FUNCTIONING OF THE KNOWER

Then the Pañci-karana of Ether, Aır, Fire, Water and Food (1.e., causing each of them to contain all the five Elements). Jnatrtva (the condition of the knower) in conjunction with Samana, through the ear, possessed of the qualty of sound and dependant on speech, stands in Ether, stands as Ether. The Mind, in conjunction with Vyana, through the integument, possessed of the quality of touch and dependant on the hands, stands in the Air, stands as the Air Buddhi, in conjunction with Udana, through the eyes, possessed of the qualty of form and dependant on the feet, stands in Agni, stands as Agni. Citta, in con- junction with Apana, through the tongue, possessed of the qualty of taste and dependant on the genitals, stands in Water, stands as Water Aham-kāra, in conjunction with Prana, through the nose, possessed of the quality of smell and dependant on the anus, stands on the Earth, stands as the Earth. He who knows thus. (9)

THE MANTRA

THE CREATION, FROM THE BRAHMAN ENDING WITH PAÑCI-KARAŅA

In the Brahman, which exists apart from every other thing, there are sixteen parts, (viz., life, faith,

TRI-S'IKHI-BRĀHMAŅOPANIȘAD 93

ether, air, light, water, earth, organs (sensory and motor), the mind, food, vigour, austerity, Mantra-s, action, the worlds and name). Placing Antah-karaņa (Ether), Vyana (Aır), Aksı (Fire), Rasa (Water), and Payu (the Earth) in the order of Ether, etc., dividing these first principles into two halves, in the same order, and subdividing each of the second halves into four parts and placing each of these subdivided parts along with each part of the other four Elements, in such a manner that, what was once the subdivided part of Ether occurs in each of the Earth and other three Elements and so on, the first halves alone are to be understood as essential ones ; those who know, under- stand the parts of the subdivided halves as subordinate ones. Thus came into being the part. Sımilarly, for the same reason, the subordinate subdivision came into being from the part. For that very reason, in their order of importance (the essential parts and the subordinate subdvided ones) are interdependant as the warp and the woof. (1-4)

THE CREATION OF THE WORLD CONSISTING OF THE ANIMATE AND THE INANIMATE

The world is evolved out of the five Elements. It includes animate beings. Thence herbs and food; thence Pinda-s (bodies) of four kinds (generated out of an egg, out of sweat, seeds and the womb) and the primary fluids of the body (viz., lymph, blood, flesh, fat, bone, marrow and semen). Some say that

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by the mingling together of those (fluids, e.g., the sperm and the ovum) Pinda-s are produced from the Elements. In this (medley) of Elements, the Pında made of Anna is situated in the region of the navel. In the middle of this is the heart, resembling a lotus- bud with a stalk, as also (are) the organs of sense in the interior of the organism, which are capable of action, self-assertion and sentience. The seed of this (the heart) is the mass of darkness in the form of delusion, motionless and ignorant, dependant on (Manas seated in) the throat. This world is mixed up (with such mind spotted with ignorance). The inmost Atman of the form of exclusive Bliss stands in the head, the transcendent seat and shines in the form of the world, endowed with endless power (4-9)

THE FOUR STATES

The waking state is present everywhere The dreaming state is present in the waking one. The sleeping and the Turiya states are no-where present in any other state, while the entity of S'iva with its four-fold forms is closely fastened to all these condi- tions. Even as, in a big fruit, all its sweet contents derive their origin from the whole fruit, so also, in the sheath made of food are other sheaths situated in the interior. Even as the sheath is, so is the Jiva (which abıdes therein). Even as the Jiva is, so also is S'iva. When subject to change it is Jiva ; when subject to no change it is S'iva. The transformations of the Jiva are

TRI-SIKHI-BRĀHMAŅOPANIȘAD 95

the bases for its sheaths and it is they that origmate the states. Even as foam is produced in a vessel con- taining a liquid, only by churning, so also, it is only from churning the mind that various doubts arise. (10-14)

THE NORTHERN AND SOUTHERN COURSES

The doer (the Jiva) is bound by hıs Karma. By renouncing it he attains peace At the advent of the · southern course, turned in the direction of the manı- fested world of existence, even Sada-s'iva will become a Jiva, due to the misconceptions flowing from Self- consciousness He also gets deluded by contact with the indiscriminate-natured one. By dint of the im- pression (left on his mind by his past deeds), reaching various wombs he hes, and wanders away from emancipation, as fish between either banks of a river. Then, only when the proper time comes for it, by right discernment resulting from the knowledge of the Atman, turning towards the north, gradually proceeding from stage to stage and concentrating his vital airs on his crest, he stands firm practising Yoga. (15-19)

GNOSIS, WHICH BRINGS ABOUT

IMMEDIATE RELEASE

From. (the practice of) Yoga is brought gnosis; from gnosis is Yoga further developed. That Yogin, who is ever intent on Yoga and gnosis alike, does not perish. He should see S'iva, as taking his stand on

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the several changing phenomena (of his experience), but should not see any such change in S'iva. Having no other object in view, he should, by the practice of the several stages constituting Yoga, contemplate on what is revealed by Yoga. (19-21)

YOGA, THE MEANS TO BE ADOPTED FOR THE ACQUISITION OF GNOSIS

Should Yoga and Jñana (Concentration and Know- ledge) be absent (in one), for him gnosis becomes impossible. Hence should the Yogin restrain his mind and vital airs and cut off, with the sharp-edged knife of the practice of Yoga, (his ignorance, which obstructs the attainment of the Brahman). By adopt- ing the eight means of Yama and others is produced that functioning of the vital air leading to the crest (Yoga). (21-23)

KARMA-YOGA AND JNĀNA-YOGA

Yoga is understood to be of two kinds Jñana- yoga and Karma-yoga. O best among Brahmana-s ! Now hear what Kriya-yoga, which is of a two-fold character, is. The confinement of the tranquil mind (Citta) to a particular range, O best of Dvi-ja-s, is that Samyoga. The confining of the mind at all times to observances alone enjoined (by the Scriptures), (with the resolve) that such observances alone ought to be followed, is what is said to be Karma-yoga. That

TRI-SIKHI-BRAHMAŅOPANIȘAD 97

should be known as Jñana-yoga, which brings about all accomplishments and is auspicious, wherem there is the confinement, at all times, of the mind to the supreme end of existence (viz., Moksa). He, whose mind, notwithstanding the two-fold character of Yoga described above, remains subject to no change, reaches straight on, the supreme end of existence of the character of Liberation. (23-28)

ASTANGA-YOGA, THE EXPEDIENT TO BE EMPLOYED FOR THE ACQUISITION OF THE KNOWLEDGE OF THE NON-QUALIFIED BRAHMAN

Detachment in relation to the body and the organs of sense, is known by wise men as Yama. Attachment towards the ultimate Truth continuously is known as Niyama. The state of passivity to all things is the best Posture The faith in the falsehood of all this world is the control of the vital airs O best among men' The facing inward of the Citta (mind) is Pratya- hara. The stagnant state of the Citta, they know, as the holding of Dharana. "That I am absolute con- sciousness alone," reflection (of that kind) is known as Dhyäna. The perfect obhteration of the sense of Dhyana is known as Samadhi. (28-32)

THE TEN-FOLD YAMA-S AND NIYAMA-S

Non-violence, truth, abstinence from stealing, celibacy, compassion, rectitude, forbearance, fortitude,

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temperance in food, and cleanliness are the ten Yama-s. Penance, contentment, belief in the existence (of the Supreme Being), munificence, the adoration of the (all- pervadıng) Vsnu, the study of the Vedanta (systems of Philosophy), modesty, determination, sılent prayer, and austerity . (these are the Niyama-s). (32, 33)

THE ASANA-S ACCORDING TO THE HATHA- YOGA METHOD

O Dvi-ja! The Asana-s (Postures), Svastika, etc., the constituents of that (Yoga) are described (here- under) : The Svastika posture is said to be that of the doubling up of the soles of the feet over the right and left shanks (each to each). One should place the right ankle over the left flank of the buttock and sımilarly the left ankle over the right flank of the buttock, so as to resemble the forepart of the cow's face this is the Go-mukha posture. Should one stand motionless, after mounting one leg on to the thigh of the other, this 1s known as the sin-destroying Virasana posture After having pressed the anus with his ankles folded cross- wise and got composure in the posture assumed, what is attained by one is Yogasana. thus know it the adepts in Yoga When the two soles of the feet are placed on the two thighs (each on each). this becomes the Padmasana, the panacea for all ills and the antidote for all poisons. Having well established the Padmasana posture, (should one hold) the two big toes with (hıs) two hands stretched crosswise, it becomes the

TRI-SIKHI-BRAHMAŅOPANIȘAD .99

Baddha-padmasana (the bound-lotus-postute) .. Having well established the Padmasana, he, whos firml grounded on the earth (with his body) suspended in mid-air, his two hands inserted in the inter-space bet- ween the knees and the thighs, assumes the Kukkutasana (cock-posture). Remaining bound up ın the Kukkuta- posture and firmly pressing the neck with the two shoulders, should one stretch his body in a supine posture, with his face upward like a tortoise, this is the Uttana-kurmaka posture. Grasping the big toes with the hands and drawing them up to the ear, even as a bow is drawn, is said to be the Dhanur-asana (drawn- bow-posture) Pressing the frenum of the prepuce in the reverse order with the ankles, and outstretching the hands placed on the knees, is the posture of the form of the hon (Sımha-rupakasana) Placing the ankles below the scrotum and on either side of the frenum of the prepuce and remaining attached to the ground with both hands is Bhadrasana Pressing the two sides of the frenum of the prepuce with the ankles, is the posture known as Muktasana. Resting well on the ground with the palms of the hands, causing the elbows to support firmly the sides of the navel and keeping the head and the legs erect, like a pea-cock, the Mayūr- asana (the pea-cock-posture) is assumed. Placing the right foot at the root of the left thigh, with the two hands embracing the knees and the left hand grasping the left big toe, is the Matsya-pithaka posture. Pressing the secret parts with the left (foot), placing the right (foot) over the secret parts and sitting with the body

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erect, (this) is said to be the Siddhasana. Stretching the leg on the ground, touching the big toes with the fore-arms and placing the face on the knees, is said to be the Pas'cima-tana posture. That, wherein comfort and steadiness are attained somehow or other, is known as the Sukhäsana. He, who is not strong enough (for the other postures), should adopt this. By whom posture is mastered, the three worlds are conquered by hım. (34-52)

RULE RELATING TO THE CONTROL OF BREATH AFTER GOING THROUGH THE PRELIMINARY PURIFICATION OF THE NADI-S

Having, at first, gained perfect control by means of the Yama-s, Niyama-s and postures and effected the purification of the Nadi-s, one should practise control of breath (Pranäyama) The height of the human body is Ninety-sıx digit-lengths, (when measured) by one's own fingers. The vital breath is longer than the body by twelve digit-lengths By having recourse to Yoga, he who normalizes or shortens the air in the body with the fire generated in the body is considered to be the knower of the Brahman. (53-55)

THE REAL FORM OF THE REGION OF FIRE

In the middle of the body is the seat of fire, lustrous like molten gold; triangular in shape in the case of (human) bipeds, quadrangular in the case of quadrupeds, circular in the case of birds, hexagonal in the case of snakes (and such-like crawling creatures),

TRI-S'IKHI-BRĀHMAŅOPANIȘAD 101

octagonal in the case of insects and bright like a lamp therein. (56,57)

THE POSITION OF THE NAVEL

In the case of human beings, the middle of the body is nine digit-lengths (from the anus), with a height of four digit-lengths and a lateral width of four digit- lengths, (wherein) is the region of the umbilical knot, which is oval-shaped In the case of the lower orders of creation, birds and quadrupeds, it is known as the middle of the belly. The middle of that (knot) is known as the navel. (58, 59)

THE JIVA MOVING IN THE CLUSTER OF NADI-S

Therein is a twelve-spoked Cakra (plexus). In those (spokes) are Visnu and other gods. I, (viz, the Is'vara), taking my stand there, cause the plexus to whirl with my own power of Maya, O best of Dvi-ja-s! The Jiva whirls among the spokes, one after the other. Even as the spider remaining in the middle of its cage of cob-webs, the Jiva moves perched on the vital air. Without (the vital air, the Jiva) does not (exist). (60-62)

THE POSITION OF THE KUNDALINI AND ITS FUNCTION

Above it, (the cluster of Nadi-s), is the place of the Kundalıni, in a line horizontal with and thence above the navel. It is composed of eight different constituents and is a spiral of eight coils ; ever having

102 THE YOGA UPANIŞADS

its place around and by the side of the knot of the navel, always regulating properly the perflation of the vital airs (Prana and Apana) and the onward passage of water, food and the like, completely investing, with its orifice, the orifice leading to the crevice of the Brahman and gleaming in the ether of the heart, in the form of a serpent intensely effulgent, when roused bytthe vital air mingled with fire at the time of Yoga. (62-65)

THE REAL FORM OF THE CLUSTER OF NADI-S IN THE MIDDLE OF THE BODY

Two digit-lengths above the (seat of) Apana and two digit-lengths below the genitals is the middle of the body in the case of men, the middle of the heart in the case of quadrupeds and the middle of the belly in the case others, surrounded by several Nadi-s. In the middle of the body with the four-times-twenty- thousand Nadi-s, there is the firmly established Susumņā-nādi resting in a state of stupor in the middle of the umbilical knot, resembling the fine fibre of the lotus-stalk, straight, proceeding upwards up to the crevice of the Brahman and with a tube as bright as a streak of lightning, a Nadi with Visnu as its presiding deity, leading to Brahma-loka, and (at the same time) the path leading to dissolution. Ida and Pingala stand to its right and left. Taking its origin from the knot of the navel, Ida has its terminus at the left nostril. Taking its orgin from the same (knot), Pingala terminates at the right nostril. Two other Nadi-s, Gam-dhari and Hastı-jıhva, also are there, at

TRI-SIKHI-BRĀHMAŅOPANIȘAD 103

the front and rear of the Susumna, proceeding towards the left and the right eyes. The Pusa and Yas'asvinī Nadī-s, taking their origin only from the same (knot), reach the left and right ears. The Alambusa, going downwards, reaches the root of the anus. The S'ubha- nädī stretches up to.the tip of the genitals. From the knot, proceeding downwards and stretching as far as the big toes is the Kausiki. They (the Nadi-s) that originate from the knot are thus said to be of ten different ways. Onginating from the same source there are various (other) Nadi-s and Nadika-s, big and small. The big and small Nadi-s are Seventy-two thousand in number. Those branching out of the big ones, each having its own several course, cannot at all be counted, even as the big and small Nadi-s spreading out in the leaf of the As'vattha (sacred fig tree) (66-76)

THE VITAL AIRS CIRCULATING IN THE NADI-S

The ten Vital airs, Prana and others which circulate in the ten Nadī-s are · Praņa, Apāna, Samāna, Udāna, Vyāna, Nāga, Kūrma, Krkara, Deva-datta, and Dhanam-jaya. Of these, the five beginning from Prana are important and of these again, the first two. (Of these), to put it otherwise, the Prana alone is the most important, as it bears the Jivatman. The middle of the mouth and the nose, the heart, the navel region, the big-toes of the feet, these are, O best of Brahmana-s! the abodes of the Prana. The Apana circulates, O Brähmana ! in the anus, the genitals, the thighs and the

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knees. The Samana has its habitat in the entire body, pervading it all. The Udana is located in all the joints of the legs and hands. The Vyana is in the two ears, the thighs, the hip and the ankles, the shoulders and the throat. The Naga and other Vital airs, the (remaining) five, are placed mn the skin, bones, etc. The water, food and other liquids in the belly are assimilated. The Prana that has reached the middle of the belly should separate them (Into the several constituents of the body). These and other actions does the Prana do remaining separately. The Apana air does the evacuation of urine and others. The actions of the Prana and Apana and such like are done by the Vyana. By the Udana air anything remaining in the body is raised upward. The Samana always does the work of nourishing the body and the like. The Naga docs the work of belching and the like. The Kurma has as its work the closing of the eyes and the lıke The Krkara has the work of the twinkling of the eyelds. The Datta attends to the work of sleep. The swelling and the like of the dead body may be cited as the work of Dhanam-jaya (77-87)

KNOWLEDGE OF THE NADI-S ANTECEDENT TO THE PURIFICATION OF THE NĀDI-S

O best of Brähmana-s! Having thus known the differences among the (various) Nadī-s and vital airs, also the position of the vital airs and their various functions, fortified with the above-mentioned knowledge

TRI-SIKHI-BRĀHMAŅOPANIȘAD 105

should one make an endeavour at the purification of the Nādī-s. (88, 89)

THE PLACE FOR THE PRACTICE OF YOGA AND THE RULE RELATING TO IT

Having reached a secluded spot which is full of things (that would be useful) for the practice of the several stages of Yoga, after giving up all attachments, there, on a wooden seat twice as broad as it is high and covered with Darbha, Kus'a, skin of the black ante- lope and the like, assuming at pleasure any of the postures, such as the Svastika, in the proper manner, (one should take his seat). (89-91)

MERE KUMBHAKA WITH THE CIN-MUDRĀ

Assuming the posture at first, O Brahman! keeping his body erect, (his mind) alert, with his eyes fixed on the tip of the nose, (one row of) teeth not touching the (other row of) teeth, the tongue fixed on to the palate, his mind at ease, showing no distemper, with his head shghtly inchned, with his hands bound in the (characteristic) Yoga-posture (of Cın-mudra), (the Yogin) should practice Pranayama according to the prescribed rules. (92-94)

PRĀŅĀYĀMA

Expiration (of foul air from the body), then Inspiration (of pure air), then purifying the air (with U 14

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the Kumbhaka), similarly Expiration (once again completely); the exhaustion of air, by (repeating) the (above) four (processes), is said to be Prāņā- yāma. (94, 95)

PRAŅĀYĀMA FOR PURIFYING THE NĀDĪ-S

He should press the nasal chamber with his right hand only and should (then) gradually expel the Pingala breath. Filling the air through the Ida of sixteen measures, he should hold the filled-in air (by Kumbhaka) of sixty-four measures and expel the Pingala breath well to the extent of thirty-two measures. In this manner should the (breathing) operation be repeated again and again, in the inverse and direct order. He should, by the holding of breath, make the body resemble a filled-up pot; by (such) filling, all the Nadi-s are filled with the Vital air. Should this be done, the ten kinds of air are set in motion, O Brahmana ! and the lotus of the heart blooms and becomes full-blown. There, he shall see the transcendent Atman, the flawless Vasu-deva. He should gradually practise, up to eighty Kumbhaka-s (at | a time), four times, early in the morning, at mid-day, in the evening and at midnight. One, who does so for a day, is rid of all sins. After a period of three years is over, the man becomes ever intent on Praņāyāma. The Yogin, who has conquered his Vital air and vanquished his senses, becomes an accomplished adept. He will become temperate in food, with a little sleep,

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lustrous and lusty and will attain longevity, having overcome unnatural death. (95-104)

THE FRUIT OF PRĀŅĀYĀMA

He, in whom there is profuse perspiration generat- ed during Pranayama, is of inferior type. He, in whom there is tremour of the body during Pranayama, is of the middle type. He, whose body rises up, is known as of superior type. In one of the inferior type, there! will be destruction of ailment and sin; while, in the case of one of the middle type, there will be the destruction of sin, ailment and incurable disease ; and in the case of one of the superior type, he will become' one, passing small urine, evacuating small faecal, matter, having a light body, subsisting on moderate food, having ever-alert sense-organs, commanding a quick intellect, possessed of a clear vision penetrating the three durations, (the past, the present and the future), and (verily) the master of his own self. He who, having gıven up Recaka and Pūraka, performs Kumbhaka alone, during all the three Samdhya-s, (will find) there is nothing at all beyond his reach. (104-108)

DESTRUCTION OF DISEASE THROUGH CONTROL OF BREATH

The Yogin should project and hold his Vital airs along with his mind in the knot of the navel, the tip of the nose and the big-toe of the foot, with great effort,

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during the morning and evening twilights or always. (Should he do so), the Yogin would live freed from the clutches of all disease and rid of fatigue. By (such) Dharana (as is described above) in the knots of the navel, diseases of the belly will be cured. By Dhāraņa /ın the tip of the nose, longevity and lightness of the . body will be attained. For him who, for three months, drinks the air, after drawing it with his tongue, when- ever the Muhurta presided over by Brahman arrives, there will be great accomplishment in (the power of) speech. For him who practises (thus) for six months, there will be the destruction of great maladies. By the holding of the vital air in whichever limb that is afflict- ed with disease, that (limb) is cured of the affliction, by Dharana alone of the vital air. (109-113)

CONQUEST OF THE MIND BY THE ŞAŅ-MUKHĪ-MUDRĀ

Only by holding the mind can the air be held. The means to be adopted for firmly establishing the mınd, O finest of Brahmana-s! is (here) narrated. By curtailing the antecedent causes from the func- tioning of the sense-organs and tranquillizing the mind, then drawing upwards the Apana, (the Yogin) should hold it over the belly. Having bound the ears and the other organs with his hands, according to the circum- stances of the case, by him who brings his mind under his own control by adopting the prescribed methods, the Prana will, in virtue of the control over the

TRI-SIKHI-BRAHMAŅOPANIȘAD 109

mind, become firmly established under his control, by all means. (114-117)

THE COURSE TAKEN BY THE PRŅA

The Prana courses through the two nostrils by turns. There are three Nadī-s (Ida, Pingala and Susumna). Of these, (the course, through the Susumņa- nādī, of the Prāņa is possible only) in the case of Yogin-s. In the case of (other) living beings, this Prana courses always through the Yamya (right nostril) of the S'ankhini (nasal) orifice, for as much duration as it does through the Saumya (left) nostril. (117-119)

THE ATTAINMENT OF YOGA THROUGH KNOWLEDGE OF THE COURSE OF PRAŅA

In this manner, the man who controls the vital air (after causing the mind to function along with the vital air) flowing in a well-regulated manner, for a day and night, a fortnight, a month, a half year and so on, should turn inwards with a well-controlled mind, and know the variations in duration, revealed by the cessa- tion of throbbing of his own limbs, such as the big-toes and others, as also (the vibrations in the duration) of his life-time; knowing (the time of) his own death through portents, the best among the knowers of Yoga should endeavour to attain alone-ness (Kaivalya). In whom the throbbing at the toes of the foot and the thumbs of the hand ceases, for him there will be

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loss of life in the course of over a year. Similarly in whom there will be cessation of throbbing in the wrist and the ankle, his life will last only for a period of six months. In whom (there is cessation) of throbbing in the elbow, his stay (in the world) is of three months. In the case of cessation of throbbing at the armpits and the lateral part of the genitals, the duration of life will be a month ; one half of it, in case the Sattva is seen. If (the cessation) should overtake the region of the belly, life will be of ten days' duration ; for one half of the period will the life be of one, who sees a radiance such as of the fire-fly. Should the tip of the tongue be not seen, life will be of three days' duration. At the sight of a flame, death will surely occur in two days. After seeing such portents as the above, which shorten his life, he should apply himself to the attainment of final beatitude, resort to silent prayer and meditation and attain the form of the transcendent Atman by meditating upon it with his mind. (119-129)

THE WITHDRAWAL OF THE PRANA FROM IHE SEATS OF MARMAN

Should there be the holding (of the vital air) in the eighteen different seats of Marman, the withdrawal of it from one seat to another, is what is known as Pratyähara. The big toes of the feet, the ankles, the middle of the shanks, the middle of the thighs, as also their root, the anus, the heart, the genitals, the middle

TRI-SIKHI-BRĀHMAŅOPANIȘAD 111

of the body, the navel, the throat, the elbows, the root of the palate, the root of the nose, the regions of the eyes, the middle of the eyebrows, the forehead with its root and its upper part, the root of the knees, the root of the two hands, these, O Dvi-ja ! are the reputed (seats of Marman). (129-133)

THE MANNER OF DHARAŅĀ

The steady abstraction of the mind assisted by Yama and other Yoganga-s, in the five elements and in the body made of the five elements, is Dharana, which is the cause of the crossing of the ocean of worldly existence. (133-134)

THE HOLDING OF THE FIVE ELEMENTS IN THE LIMBS OF THE BODY

From the knee down to the (sole of the) foot is the seat of the Earth. The Earth-goddess, yellow, quadran- gular in shape, and with the bolt of Indra as her emblem, should be ruminated upon, for five Ghatıkā-s (two hours), after having filled the (concerned) seat with vital air. From the knee up to the hip is said to be the seat of Water. Water of the shape of the crescent, white and with silver as her emblem, should be rumınated upon, for ten Nadıkā-s (four hours), having filled the (concerned) seat with vital air. From the middle of the body down to the hip is said to be the seat of Fire. There should be ruminated upon, a red flamıng fire, for fifteen Ghatıka-s (six hours), after holding the vital air in Kumbhaka, so it is said. From

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the navel upward to the nose is the seat of the Air. The strong elemental Air, of the colour of smoke and the shape of a sacrificial altar, should be ruminated upon there, for twenty Ghatıka-s (eight hours), holding the vital air in Kumbhaka therein. From the nose up to the cavern of the Brahman is the seat of Ether. There is the Ether of the colour and brightness of well-pound- ed collyrium One should hold the vital air in Kumbhaka in the seat of Ether with great effort. (135-142)

THE MEDITATION OF A-NIRUDDHA AND OTHERS IN THE SEATS OF PRTHIVI AND OTHERS AND THE FRUIT THEREOF

In that part of the body belonging to the Earth, the Yogin should endeavour to meditate upon A-ni- ruddha, who is Hari with four arms and wearing a crown. The Yogin, with his intellect pointed upwards, should fill in vital air and always meditate on Narayana, in the part belonging to water; on Pradyumna, in the part belonging to Agnı; on Samkarsaņa, in the part belonging to Aır, and the Paramātman, Vasu-deva, in the part belonging to Ether. There is no doubt that, for him who apphes himself (in that direction), there will be the attainment thereof in no time. (142-145)

MEDITATION ON THE PARAMATMAN AND THE FRUIT THEREOF

Having assumed the Yogic posture beforehand, and clasped the hands in the region of the heart, in the

TRI-S'IKHI-BRAHMAŅOPANIŞAD 113

Hrdayañjali posture, with his eyes fixed on the tip of the nose, his tongue pressed on the palate, his (one row of) teeth not touching the other, with his body erect and his mind well-subjugated, with his pure intellect, he should restrain the group of organs of sense and action. Conceiving of Vasu-deva, the supreme, the transcendent Ätman, the meditation of him whose form has pervaded the form of one's own self, has the power of bestowing the accomplishment of alone-ness (Kaivalya). He who conceives of Vasu- deva, with Kumbhaka (holding the breath) for one Yäma (three hours), sins accumulated through seven previous births of that Yogin meet with destruction. (145-149)

CONSCIOUSNESS OF VASU-DEVA TRANSCENDING THE TURİYA

(The Yogin) should comprehend the functioning of the waking state, commencing from the knot of the navel till the heart is reached, the functioning of the dreaming state remaining in the throat, the functioning of sleep in the palate, and the fourth (Turiya) well- fixed in the middle of the brow ; he should see what is beyond the Turya, the transcendent Brahman, in the crevice of the Brahman, commencing from the func- tioning of the state till the interior of the cavern of the Brahman (Is reached). There will this Atman, the Turiya, be. At the end of the Turya is said to be Vișņu. (149-152) U 15

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MEDITATION ON THE QUALIFIED BRAHMAN

All functioning of the mind of that meditating Yogin perishes,-of (the Yogin) who is engaged only in meditation, in the extremely clear Ether, on the Vısnu, resplendent with the radiance of myriads of Suns, ever exalted, seated on the lotus of the heart, or should meditate on the Deva of the form of the Universe, who ıs all diverse shapes blended into one, who has several faces, who has various shoulders, who is adorned with various weapons, who is of various colours, mild, yet fierce with weapons uplifted, with several eyes scattered over (his frame), and resplendent with a radiance such as of myriads of Suns (152-156)

MEDITATION ON THE NON-DIFFERENTIATED BRAHMAN

The liberation of that Yogin is on the palm of his hand,-(of him) who meditates on the imperishable lustre of consciousness seated in the middle of the lotus of the heart, of the shape of a cluster of Kadamba flowers, lying beyond the Turya, beyond the transcen- dent, the endless, full of Bliss, full of consciousness, the resplendent, the beatific, resembling a lamp in a windless spot and dazzlıng lıke an inartificial gem. (156-158)

EVEN THE KNOWLEDGE OF THE QUALIFIED (BRAHMAN) IS PRODUCTIVE OF LIBERATION

To the Yogin who, on seeing, in the lotus of the heart, a larger, or else even a small (portion) whatever,

TRI-S'IKHI-BRAHMAŅOPANIȘAD 115

of the form of the Deva, of the form of the Universe, meditates (on it), He shines before his very eyes. Fruit, such as attenuation and other (mystic powers), is easily brought about (for him). " I alone am the transcendent Brahman", "I am the Brahman"- should this attitude be firmly established with reference to the Jivätman as also the Paramatman and to both, that should be known as Samadhi, which is devoid of all functioning. The Brahman is attained and the Yogin will no more go back to the state of worldly existence. After having well purified the (underlying) truths, the Yogin, with a mind devoid of greed, will get calm of his own accord, like fire with exhausted fuel. In the absence of anything to grasp, the Jiva, which is the Prana (life) of the mind, endowed with certain knowledge, will get dissolved in the transcendent pure existence, as a lump of salt (in water) and will see the Universe, which is an aggregate of illusions and magic (snares), as in a dream. The Yogin who treats (It) as in sleep, firm in the knowledge of the existence of the Atman, on attaiing the state of Nirvana (z.e., the remaining as the Brahman alone, which is peerless and which is firmly established, on the realization that there is no universe beyond one's own Atman, which again is no other than the Brahman) (simultaneously) attains Alone-ness .- Thus the Upanısad.

THE DARSANOPANIŞAD

[This Upanisad which forms part of the Sama- veda and is the ninetieth of the 108 Upanisads, deals with the detailed exposition of the eight-fold Yoga, along with the acquisition of the knowledge of the supreme Brahman and ends with the description of the non-relative absolute Brahman.]

SECTION I

ASTANGA-YOGA, THE MEANS FOR THE ATTAINMENT OF JĪVAN-MUKTI

Dattatreya, the great Yogin, the high-souled progenitor of the welfare (of all beings), the four-armed Maha-vișnu (holds sway) over the dominion of Yoga, as (1ts) crowned (kıng). His devoted disciple, the great Sage, Samkrtı by name, (once) asked his Guru, when he was alone, as follows, with hands folded in saluta- tion and attended with great modesty: " O Lord ! Pray relate unto me that Yoga, with the eight Anga-s (stages) and with full explanation, by deriving the knowledge whereof I shall become a Jivan-mukta." (The Guru responded as follows :) " Listen, O Samkrti! I shall

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relate presently the system of knowledge (known as) Yoga, with the eight sub-divisions." (1-4)

THE ENUNCIATION OF THE EIGHT SUB-DIVISIONS

Yama and Niyama, so also Asana, also Praņayama, O Brahman ! thereafter Pratyahāra and Dhāraņā, also Dhyana and Samadhi, the eighth, O sage! (4, 5)

YAMA OF TEN KINDS

Non-violence, Truthfulness, Abstinence from stealth, Celibacy, Compassion, Rectitude, Forbearance, h Firmness, Temperance in food and Cleanliness : these are the ten Yama-s. (6)

NON-VIOLENCE

(O sage), that art rich in penance ! Verily, the non- indulgence in violence by body, mind or word of mouth, in accord with Vedic injunctions is Non- violence : not otherwise. O sage ! the firm belief that the Atman pervades all, is impartible, and cannot be grasped, that is said to be the best (form of) Non- violence by those well-versed in the Vedanta (-system of Philosophy). (7, 8)

TRUTHFULNESS

O great sage ! Whatever is seen, heard or smelt, by the eye and the other organs, what is expressed by that

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alone is true, O Brahman ! that will not be otherwise. " All that exists (whatever) is the supreme Brahman and not anything else" : the firm belief to ths effect is said to be the best (form of) Truth, by those who have reached the other shore of the (ocean of the) knowledge of the Vedānta. (9, 10)

ABSTINENCE FROM STEALTH

The total abstinence of the mind from the straw, gem, gold and even the pearl belonging to others, wise men know that to be Abstinence from stealth. Abstinence from dealing with the Atman as being the An-atman, is said to be Abstinence from stealth, O great sage ! by those who know the Atman. (11, 12)

CELIBACY

The complete abstinence from contact with women, by means of the body, word of mouth and the mind, as also with one's own wife, save immediately after the men- strual period, that is known as Celibacy. The staunch application of the mind to the state of becoming the Brahman, O sage of severe penance! is Celi- bacy. (13, 14)

COMPASSION

That indulgence towards all beings, as towards one's own self, by body, mind and word of mouth,

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that alone is known as Compassion, by knowers of the Vedānta. (14, 15)

RECTITUDE

Uniformity (in behaviour) towards (one's) son, friend, wife, enemy as well as one's own self, under all circumstances, O sage! is termed Rectitude by me. (15, 16)

FORBEARANCE

Abstinence from losing temper, when provoked by enemies, by body, mind and speech, that, O foremost among sages ' is Forbearance. (16, 17)

FIRMNESS

The dawning of Wisdom to the effect, that com- plete liberation from the (woes of) worldly existence is possible only through the Veda (the perfect system of knowledge) and not otherwise, is said to be Firmness by the believers in the Veda. (Also), the unswerving belief to the effect " I (am) the Atman and am nothing else." (17, 18)

TEMPERANCE IN FOOD

Leaving off a fourth of the food (served), which 1s moderate and pure, eating, so as to conduce to (the attainment of) Yoga, is Temperance in food. (19)

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CLEANLINESS

O great Sage ! Cleansing (getting rid of) one's own bodily impurities by means of clay and water, that, they know, is Cleanliness of the exterior ; while contem- plation (on the Supreme Being) is mental Cleanliness. Wise men say that Cleanliness constitutes the know- ledge (dawning on one, when he realizes :) " I am pure." The body is extremely impure, the embodied (Atman) is extremely pure. Knowing the difference between the two, of which (of the two) should purity be prescribed ? That man, who, giving up the purity by internal awareness, revels in external purity, that fool, O right- vowed (sage)! grasps a clod of earth, leaving off gold. (20-23)

RULE RELATING TO THE BRAHMAN, THAT IS THE ATMAN

For the Yogin who is satiated with the nectar of knowledge and has discharged his duties (aright), there remains nothing whatever to be done. Should there be any such, he is verily no knower of the Truth. For those who have realized the Atman, (the Brahman), there remains nothing whatever, in even the three worlds, yet to be done (by them). Hence, O Sage ! by all endeavour, having recourse to non-violence and other means, know by the knowledge that is thus acquired, that the Atman is (no other than) the imperishable Brahman. (23-25)

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SECTION II

THE TEN NIYAMA-S

Penance, Contentment, Belief in the existence of the supreme Truth, Munificence, Worship of Is'vara, Study of the establshed Truth, Modesty, Faith, Prayer and Austere vow these are known as the Niyama-s. I shall presently describe them in order, lısten. (1, 2)

PENANCE

Emaciating the body by Krcchra (religious penance, known as Praja-patya) and Cāndrāyaņa (expiatory penance, regulated by the age of the Moon) and the lke, in the manner prescribed by the Veda, 1s said to be Tapas by the wise. " What is release from bondage > " " How ? " " Wherefore does one attain the wheel of burths and deaths ? "-Enquiries such as these, men of learning, that know the inner significance of things, know as Tapas (2-4)

CONTENTMENT

The pleasure derived by people in their every-day life by the accidental acquisition of any gain, that, wise men bent on the acquisition of thorough know- ledge know as Contentment. What agreeable thing, one devoid of all attachment gets out of detachment, U 16

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till the moment he realizes the Brahman, that, they know as supreme Contentment. (4-6)

BELIEF IN THE EXISTENCE OF THE SUPREME TRUTH

Faith in what is in the S'ruti and the Smrti is Belief in the exstence of the Supreme Truth. (6)

MUNIFICENCE

The giving away of wealth earned by righteous means, in all sincerity, to a needy Vaidika (follower of the Veda) or whatever else they bestow; that is des- cribed as Munificence by me. (7)

WORSHIP OF ISVARA

A heart free from passions, speech not rendered foul by falsehood and the like, action devoid of violence ; that is the worship of Is'vara. (8)

STUDY OF THE ESTABLISHED TRUTH

The real existence, Knowledge which is endless, the transcendent Bliss, the supreme certainty touching what is exclusively innermost: this should be under- stood by wise men, as the Study of the established Truth expounded in the Upanısads. (9)

THE DARSANOPANIŞAD 123

MODESTY

Whatever act is mean, according to the precepts of the Veda and in the eyes of the world, the shyness felt in (doing) such act, that alone is said to be Modesty. (10)

FAITH

Confirmed belef in all things enjoined by the Veda is what is known as Faith. One should be devoid of all connection with anything (counter to that), even| though instructed by the Guru in that direction. (11)

PRAYER

Practice of the Mantra according to the method laid down by the Veda is known as silent prayer. That is known as Silent prayer by me, viz., the adoption of the state laid down therefor in the Veda, Kalpa-sutra-s, Dharma-sastra-s, Purana-s and Itihasa-s. Prayer is said to be of two kinds, that by word of mouth and the mental one. Prayer by word of mouth is again of two kınds, muttered and uttered aloud. Mental prayer is two-fold, assuming the forms of ruminating (Manana) and meditation (Dhyana). Muttered prayer is a thousand times more efficacious than uttered prayer. Loud prayer would bestow fruits on all, as prescribed (In the Scripture). If the Mantra is heard by the ears

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of the low-born classes, it becomes devoid of efficacy in bearing fruit. (12-16)

SECTION III

THE NINE POSTURES

Svastıka, Go-mukha, Padma, Vīra, Sımhāsana, Bhadra, Muktāsana, Mayūrāsana and Sukhāsana, so named, the ninth, O foremost among sages ! these are the nine Asana-s (Postures) (1, 2)

SVASTIKA

Placing the two soles of the feet well between the knees and the thighs (crosswise), keeping the head, the neck and the body erect (in a straight lıne), the Yogin should always practise the Svastika (posture) (2, 3)

Go-MUKHA

Placing the right ankle by the side of the left buttock and the left ankle by the side of the right buttock, is known as the Go-mukha (posture). (3, 4)

PADMA

After placing the two soles of the feet over the two thighs, (crosswise), (the right over the left and vice

THE DARSANOPANIŞAD 125

versa), O chief among the Brahmana-s! one should hold the tips of the big toes with his two hands in the reverse order (the right with the left and vice versa). This will form the Padmasana, O wise one! (a posture) which will remove all fear from any disease. (4, 5)

VĪRĀSANA

One should place the left foot over the right thigh, with his body erect and his posture even : this is said to be Vīrasana. (6)

SIMHĀSANA

One should place the two ankles below the scrotum, by the sides of the frenum of the prepuce, to the right side the left ankle, and to the other side the right ankle, placing the two hands over the knees and spreading out one's own fingers, with his mind well under control, showing his face distinctly, he should cast his glances on the tip of the nose. This will be the Simhasana posture adored always by the Yogin-s.1 (6-1-6-3)

BHADRĀSANA

One should place the two ankles below the scrotum and by the sides of the frenum of the prepuce and

' The above description of Simhasana is not to be found in Mss of the Dars'anopansad and has been extracted from some other Grantha .

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firmly bind with his hands the sides of the feet, so as to be motionless. This will be Bhadrasana, which will destroy all poison and disease. (7, 8)

MUKTĀSANA

Pressing the right side of the frenum of the prepuce with the left ankle and the left side of the frenum with the right ankle, this becomes the Mukta- sana; placing the left ankle over the genitals and the right ankle over that, this, O sage' is the Mukta- sana. (8-10)

MAYŪRĀSANA

O best of sages! One should place the tip of the elbows by the sides of the navel, and placing on the ground his two palms, with an one-pointed mind and with his head and legs lifted upwards, floating in space lıke a stick, this is the Mayurasana, which destroys all sıns. (10-12)

SUKHĀSANA

In whichever manner comfort and courage are produced, that is known as Sukhasana : a weak man should adopt such (posture). (12, 13)

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THE FRUIT OF MASTERY OF POSTURE

By whom posture is mastered, by him the three worlds are conquered. After following this Rule, always practise Prāņāyāma. (13)

SECTION IV

DIMENSION OF THE BODY

The body will be only ninety-six digit-lengths (mn height). In the middle of the body is the seat of fire, shining like molten gold. In the case of men, O Samkrtı! should truth be told, it is triangular in shape and (is situated) two digit-lengths above the anus and two digit-lengths below the genitals. Know the middle of the body of men, O Samkrti! The seat of the knot (of the navel), O foremost among sages, is nine digit-lengths from the Muladhara (the root- support) and stretches over an expanse of four dıgit- lengths in diameter, O best of sages! It is of the shape of a hen's egg and is decked with a sheath and the lıke. In the middle of it is what is termed the navel by adepts in Yoga, O foremost among sages ! (1-5)

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THE ENUMERATION OF THE NADI-S

The Nadi situated in the middle of the knot of the navel is known as the Susumna. There stand around it, O foremost among sages! Seventy-two Thousand Nadī-s. The chief among them are fourteen (in number). Susumnā, Pıngalā, lıkewise Idā and Saras- vatī also; Pūșā, Varuņā and Hastı-jıhvā; Yas'asvinī, Alambusā and also Kuhū, Vıs'vodārā, Payasvınī and also S'ankhını; and Gam-dhara. thus there are the fourteen chief ones. Of these, three are more impor- tant (than the rest) and of the three, one is the most important. That is known as the Brahma-nadi by those well-versed in Vedanta-lore. O thou of austere vow! the Susumna is firmly attached to the vertebral column, made up of bones and known as Vīņā-danda (the neck of the Indian harp), up to the skull. (5-10)

THE POSITION AND FORM OF THE KUNDALI

Two digit-lengths below the knot of the navel, O Sage ! is the seat of the Kundali. She, the Kundali, is of the form of eight constituents, O best among sages ! She stands always regulating, as is her allotted function (in the economy of the human body) the work of the vital air (of the region) and the passage of food and drink around and by the sides of the knot of the navel and encircling with her own mouth, O sage ! the mouth of the aperture of the Brahman. (11-13)

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THE POSITION OF THE NADI-S

To the left of the Susumņa stands the Ida and to the right stands the Pingala. The Sarasvati and the Kuhu stand by the sıdes of the Susumna. The Gam-dhara and the Hastı-jihva stand at the rear and front of the Ida, and the Pusa and the Yas'asvinī stand at the rear and front of the Pingala. Be- tween the Kuhu and the Hast-jihva stands the Vis'vodara; between the Yasasvini and the Kuhu is situated the Varuna; between the Pusa and the Sarasvati is said to be the Yas'asvini; between the Gam-dhara and the Sarasvati is said to be the S'an- khınī. The Alambusa stands stretching up to the anus and reaching the middle of the knot of the navel. To the front of the Full-moon-like Susumna is situated the Kuhu. The Nadi that is situated below and above, stretches as far as the end of the right nostril, while the Ida is situated (stretching) as far as the end of the left nostril, O foremost of sages! The Yas'asvini stretches as far as the tip of the big-toe of the left foot. The Pusa stretches as far as the left eye, having its course behind the Pıngala. The Payasvıni is said, by wise men, to stretch as far as the right ear. So also the Sarasvati has its course upward, as far as the tip of the tongue, O sage ! Similarly the Hastı-jihva stretches as far as the tip of the big-toe of the right foot. The Nad named Sankhini stretches as far as the end of the right ear. The Gam-dhara has its end in the right eye, as stated by those U 17

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well-versed in Vedanta-lore. The Nadi known as Vıs'vodara is situated in the middle of the knot of the navel. (13-23)

THE FLOW OF THE VIIAL AIR THROUGH THE NĀDI-S

Praņa, Apāna, lıkewise Vyāna, Samāna and also Udāna; Nāga and Kūrma, Krkara, Deva-datta and Dhanam-jaya: these ten vital airs flow through all the Nadi-s. Of these, the five beginning from Prana are the chief ones; ot the five, that which is named Prana as well as Apana, O thou of the austere vow ! is worthy of preference and of the two, O sage! Prana is preferable In the middle of the neck and the nose, in the middle of the navel and the heart, the vital air known as Prana, O best of sages ! is always present. Apana is present always in the middle of the anus, in the thighs and knees, in the entire belly, the hip, the navel and the shanks, O thou of austere vow! O best of sages! Vyana is present in the middle of the ears and eyes, at the junction of the shoulders with the neck, in the two wrists and in the throat, which is the seat of Praņa. The vital air called Udana should be known as present in the legs and hands. Samana stands pervad- ing all parts of the body without doubt. The five vital airs beginning from Naga stand in the skın, bones and the like. (23-30)

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THE FUNCTIONS OF THE VITAL AIRS

O Samkrtı ! Inspiration, expiration and coughing are the work of the Prana. Evacuation of faeces and urine is the work of the vital air known as Apana. Samana brings everything to proximity, O foremost of sages! Udana does the work of going up, there is no doubt about it Vyana, O sage! is said by those well- versed in Vedanta to cause dispute. The function of the vital air known as Näga is said to be belching and the like, O great sage! The work of swelling is said to be of Dhanam-jaya, O Samkrtı! Shutting the eyelids and the like is of Kurma and hunger is of Krkara. Bringing on sleep, O chief among the Brah- mana-s! is said to be the work of Deva-datta. (30-34)

THE DEITIES PRESIDING OVER THE NADI-S

S'iva is the deity of Susumna; Harı is the deity of Ida, Brahman of Pingalā, Virāj is of Sarasvatī, O sage! of Pusa is Pușan the deity; of Varuņā is Vayu the deity; of the vital air known as Hastı- jıhvā, Varuņa is the deity, similarly O best of sages! of Yas'asvinı the Sun is the lord; of Alambusa, Varuņa, the lord of waters is said to be (the deity); of Kuhu, hunger is the deity; Gam-dhāri has the Moon as the deity. In the same manner the Moon is the deity of Sankhıni; Praja-pati is of Payasvınī; of the vital air of the name of Vis'vodara, the lord Pavaka is the deity. (35-39)

132 THE YOGA UPANIŞADS

THE TRANSIT OF THE SUN AND THE MOON IN THE NADI-S

The Moon moves only in the Ida always, O great sage! Sımilarly the Sun (moves) in the Pingala, O sage, the best among the knowers of the Veda ! (39, 40)

THE COURSE OF THE SUN OF PRANA THROUGH THE NADI-S

The passage of the vital air from the Pingala into the Ida is what is known as the Northerly course (Uttara- yana), O sage! by those versed in the Vedanta; the passage of the vital air from the Ida into the Pingala, O sage ! is known as the Southerly course (the Daksınayana) in the Pingala : so says the Sruti. When the vital air Prana reaches the junction between the Ida and the Pingala, O thou, best among the embodied mortals ! then there is said to be Ama-vasya (junction of the Sun and the Moon) in the body. When the Prana enters the Muladhara (the root-support), O best among the enlightened ! then there is said to be the first equinox by the devout performers of penance, O best among the devout performers of penance ! When the vital air called Prana enters the cranium, that is said to be the last equinox by the devout performers of penance, who are intent on investigating the truth. All inspiration and expiration is the passage (of the Sun of Prāna through the Zodiacal signs) of the months. When the Praņa air reaches through the Ida, the seat of Kundali,

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then there is said to be the lunar eclipse, O best among the knowers of the Truth! When the Prana air reaches the Kundali through the Pingala, then there occurs the solar echpse, O best among sages ! (40-47)

THE PRAISEWORTHINESS OF THE INTERNAL TIRTHA-S (PLACES OF PILGRIMAGE)

There is S'ri-parvata at the crest; Kedara in the forehead ; O wise one! Benares at the junction of the brows and the nose; Kuru-ksetra in the region of the breasts; the Prayaga (the confluence of the Ganges, the Jamna and the Sarasvati) in the lotus of the heart, Cid-ambaram (the Ether of consciousness) in the middle of the heart; Kamalalaya (the abode of the lotuses) in the Muladhara. Having abandoned one's own (internal) Tirtha-s, should one resort to the external Tirtha-s (places of pilgrimage known for their sacred waters), he goes after pieces of glass abandoning the precious gems in his hands. The Tirtha (pilgrim-resort) of abstract medtation is the supreme resort and is the proper sanction for all actions. With one object a wife may be caressed; with quite a different object a daughter may be caressed. The Yogin-s, in virtue of the confirmed faith in their own Atman, do not resort to Tirtha-s filled with water, nor gods made of wood and the like; O great sage! the internal Tirtha is the Tirtha by far superior to external Tirtha; the Tirtha of the Atman is the greatest Tirtha ; every other Tirtha carries no significance. The internal Tirtha of the

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Citta (mind), if contaminated, cannot be purified by ablutions and remains impure, even as the liquor-pot, washed hundreds of times with water, (Is impure). A man becomes pure by bathing at (holy) places lıke Varāņasī, at the solstices and the equinoxes, during eclipses and also at the intervening periods, always. The water flowing from the washed feet of great men intent on the acquisition of the (right) knowledge (of the Brahman) and the attainment of (real) Yoga, O foremost of the sages' that is the Tirtha for the puri- fication of the (contaminated) mind of the ignorant. (48-56)

SEEING S'IVA IN THE ATMAN

While there is S'iva firmly established in the body, the fool looks for S'iva in the sacred stream, gift, muttering prayers, sacrifice, wood and stone (1mages) always. He who serves what is without, giving up me who stand in his interior, will lick his own elbow, throwing off the ball (of food) in his hands. The Yogin-s look for S'iva within themselves and not in images. Images have been created for helping ignorant people to concerve of (the Supreme Being). (57-59)

BECOMING THE BRAHMAN BY THE SIGHT OF THE BRAHMAN

He alone sees, who sees that the beginningless and the endless Brahman, the real, the non-dual, the palpable

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Wisdom and Bliss in his own Atman. O great sage ! giving up, of your own accord, this always-useless cluster of Nadi-s, the human state, by all means, realize with the aid of your mind, " I am the Atman". The man of! fortitude does not experience grief, seeing directly thel incorporeal, the greatest, the supreme, the Almighty, the blissful and the undecaying Entity (the Brahman) in (all) bodies. When, by the strength of one's wis-1 dom, the ignorance which produces the difference (be-) tween the Atman, t.e., one's own self, and the Brahman) is lost altogether, O sage! what will the difference between the Atman and the Brahman, which does not / really exist, do ? (60-63)

SECTION V

PURIFICATION OF THE NĀDI-S

Pray, relate to me briefly, O Brahman! the mode of purification of the Nädi-s, by which purifi- cation I may become a Jivan-mukta, meditating con- stantly. (1) Listen, O Samkrtı! I shall presently relate briefly the mode of purification of the Nadi-s. With action and conduct properly regulated in accordance with the rules prescribed (n the Scripture), devoid of desire and volition, endowed with the eight Anga-s (of Yoga), such as Yama and the like, tranquillized, having the truth alone as the final resort, well-confirmed in one's

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own Self, properly instructed by knowers (of the Brah- man), resorting to a Matha (resting place) either on the summit of a mountain, or the banks of a river, under a Bilva-tree or a forest, in a pleasant and clean place, assuming a posture thereafter, either facing the east or the north, with his neck, head and body kept erect and his mouth closed, utterly motionless, he should (commence the practice of Yoga and) see, at the tip of the nose, the disc of the Moon in the middle of the Bindu, the Turiyaka, tricklıng down nectar, with hıs eyes. (2-6) Drawing the Prana vital air through the Ida, augmenting (the vital air) standing in the belly, then meditating upon the fire flaming all round in the mid- dle of the body, he should conceive of (" Ram") the seed of fire with Bindu and Nada; then should the wise man expel the Prana well through the Pingala. Again, filling up through the Pingala, he should call to mem- ory the seed of fire. Again should the man of intellect gradually expel the air through the Ida alone. For three or four days, or for three or four times every day, practising thus, in seclusion, six times during each of the three Samdhi-s (junctions) constantly should he move about. (7-10)

SYMPTOMS OF (THE SUCCESSFUL ACCOMPLISHMENT OF) PURIFICATION OF THE NADI-S

On the following being distinctly seen, he attains the purification of the Nadi-s : Lightness of the body,

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glowing of the fire situated in the belly and the clear manifestation of the sound; these symptoms indicate the successful accomplishment thereof. He should continue in this effort, till he distinctly sees these (symptoms). (11, 12)

PURIFICATION OF ONE'S OWN ATMAN

Then, after giving this up, he should betake himself to the purification of his own Atman. The Atman, that is always pure and eternal, that is of the form of happiness, and is self-luminous, shows itself as impure on account of the impact of Ignorance and the same reveals itself in all purity with the impact of true knowledge. He who washes away with the water of true knowledge the mud of the impurity of Ignorance, he alone is ever pure and not any other, as the latter revels in Karma (13, 14)

SECTION VI

DESCRIPTION OF PRĀŅAYAMA

I shall presently describe the method of Praņā- yama, O Samkrtı! Listen to it reverently. Prāņā- yama is said to be (made up) of Recaka, Puraka and Kumbhaka. (1) U 18

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Recaka, Puraka and Kumbhaka are said to be of the form of the triad of Varna-s (letters). Of such (form) is said to be the Praņava. The Praņāyama is made up of that (Pranava). (2) Drawing the vital air through the Ida and filling up (the air) standing in the belly (with it), slowly should one remember the letter "A" there, for the duration of sixteen Matra-s. The filled up (air) should be held thereafter for the duration of sixty-four Matra-s. Here also should he remember the form of the letter " U " and mutter the Pranava (mentally). Intent on prayer he should hold (the air) as long as it is possible (for him to do so). Thereafter the wise man should expel the filled-in air with (the remembrance of) the letter " M," through the Pingala, for a duration of thirty-two Matra-s therein, slowly again. This will be Praņa- yäma Thus should he practise even thereafter. (3-6) Again, filling up through the Pingala, similarly, for a duration of sixteen Matra-s, should he here also remember the form of the letter " A," with the one- pointed mind. The knowing one should hold the filled- in air, muttering the Pranava, with full control (over himself), meditating on the form of the letter " U " for a duration of sixty-four Matra-s; he should then expel the air through the Ida, remembering the letter " M ". The knowing one should repeat again in this manner, fillng-in through the Ida and in this manner practise Praņayama daily, O mighty sage ! (7-10) By daily practising in this manner for six months he will become a man of knowledge; from a year's

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practice, he will gain knowledge of the Brahman ; hence should he daily practise it. He who takes delight in the practice of Yoga always and is intent on the discharge of his duties, becomes released from bondage by the control of the breath alone and from knowledge (gained therefrom). (10-12)

DESCRIPTION OF PŪRAKA AND OTHERS

That is known as Puraka, wherein there is the filling up, in the belly, of the air from outside (the body), the holding of the air, as in a filled-up pot, is Kumbhaka, the expulsion freely of the air is known as Recaka (12, 13)

WHAT ARE ACCOMPLISHED FROM PRAŅĀYĀMA

That which produces profuse prespiration is the lowest type among Pranayama-s, (what produces) tremor is of the middle type and (what produces) buo- yancy upward is of the highest type. It should be practised with increasing vigour from one stage to the next higher, till upward buoyancy is attamned. When the highest type of Praņayama is attained, (the practi- tioner) becomes an adept and derives happiness. (14, 15) O thou of the austere vow ! The mind is purified by Pranayama and when the mind becomes pure, the pure inward lustre becomes defined before one's own eyes. The Prana, in conjunction with the Citta (mind), stands firmly established in the transcendent Atman. Even

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the body of this high-souled person, who is intent on the Prāņayama, will rise up. From the slight knowledge derived therefrom (comes) release from bond- age. Giving up Recaka and Puraka, one should daily practise Kumbhaka. He will (thereupon) be rid of all sins and attain the highest knowledge. He will attain the fleetness of the mind, and grey hairs and the like will 'perish. For one, who stands by Prānāyama alone as his chief prop, there is nothing which is unattainable. Hence, by all endeavour, one should practise Pranāya- ma-s thoroughly. (16-20)

VARIETIES OF PRANAYAMA HAVING CURATIVE VIRTUES

O thou of austere vow! I shall presently describe the uses of Pranayama . Drawing in the Prana air outside and filling up with (that in) the belly, in the morning and evening twilights, in the hour before the dawn (Brahma)r at noon or at all times, and holding it at the tip of the nose, in the middle navel and at the big toes of the feet, the man will live for a hundred years, rid of all diseases By one holding it at the tip of the nose, O thou of austere vow! will (the Prana 'air) be brought under complete control, by holding it ın the middle of the navel there will be avoidance of jall diseases; by confining it to the big toes of the feet, O Brahman ! there will be lightness of the body. He who always drinks air by inhaling it through the tongue, that ,Yogin will attain immunity from disease, rid of fatigue , and thirst; he who should confine the air at the root of

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the tongue, after inhaling it by means of the tongue, will coolly drink the nectar of immortality and enjoy all happiness; he who, after inhaling the air through the Ida, confines it at the middle of the eyebrows, will drink pure nectar and will surely be released from all diseases; O thou, the knower of the truth of the Veda! he who confines (the air inhaled), through the Ida as well as the Pingala, in the navel, that man is released from all diseases. If, during the three Samdhya-s (twilghts) for one full month, one should, after inhaling the air by means of the tongue, and drinking that nectar little by little, confine it in the navel, (for him) all ail- ments arising from a preponderance of Vata (wind) and Pitta (bile) will undoubtedly perish. Should he confine the air in the pair of eyes, after inhalng it through the nostrils, all eye-diseases vanish ; so also, by confine- ment (of air) in the two ears (all ear-diseases) ; similarly after mhaling the air, should he hold it in the head, all diseases of the head vanish The truth has been told, O Samkrtı ! (21-32)

CONQUEST OF VAYU (THE AIR) BY PRACTICE OF THE ŞAN-MUKHĪ-MUDRĀ (POSTURE)

Having assumed the Svastika posture and brought the mind well under control, forcing upwards the Apäna little by httle, (all the while) muttering the Pranava, (the Yogin) should hold the ear and other Karaņa-s (senses) with his hands, O sage ' closing the senses of the two ears with his thumbs, the two eye

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with the fore-fingers, and the two nostrils with the other fingers, and retain (the forced up Apana) in the head, till the manifestation of Bliss; by this act also, O great sage! Prana (air) enters the crevice of the Brahman (Brahma-randhra). (32-35) O sinless one! When air enters the Brahma- randhra, Näda (sound) is also produced (there), resemb- ling at first the sound of a conch-blast and like the thunder-clasp in the middle; and, when the air has reached the middle of the head, like the roaring of a mountain-cataract. Thereafter, O great wise one! the Atman, mightily pleased, will actually appear in front of thee. Then there will be the ripeness of the knowledge of the Atman from Yoga and the disowning (by the Yogin) of worldly existence. (36-38) The man of intellect should press the stationary frenum of the prepuce with his right and left ankles; he should press with the right and left ankles the joints under the knees, having recalled to mind the three-eyed S'iva and also remembered Vınāyaka and then again the goddess of speech (Sarasvati) Having drawn up air with the stalk of the Penis, through its tip, along with (the muttering of) the Pranava with the Bindu (dot), the man of intellect should, O Brahman ! confine it in the middle of the Muladhara. On such confine- ment, the fire kindled by the air will be borne aloft to the Kundali Again, air through the Susumņa effects a junction with the fire. By one who practises in this manner, will the vital air be conquered in no time. (34-43)

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SYMPTOMS OF THE CONQUEST OF VITAL AIR

Profuse perspiration first, then tremor, O foremost among sages' and buoyancy upward of the body, these are the symptoms, when the vital air is conquered. (43, 44)

ATTAINMENT OF GNOSIS, THROUGH THE DESTRUCTION OF DISEASES AND SIN AND THE CULTIVATION OF DETACHMENT, AS A RESULT OF THE CONQUEST OF VITAL AIRS

For him who practises thus, the disease (known i as) Piles will vanish and anal fistula will disappear, and all diseases, O Samkrti! sins, both small and? great, perish. With the disappearance of sin, that most wonderful mirror of Citta (the thinking mind) will become perfectly clear. Further by the enjoy- ment of the Brahman and the like, detachment springs in the heart For a man of detachment, knowledge gained from worldly experience proves to be an aid to the attainment of alone-ness. Thence will flow the riddance from bondage, after knowing the ever- auspicious God (44-47) He, by whom the elixir of the nectar of knowledge has been swallowed even once, will, at that very place (and time), run away, gving up all action. (48) Those who are in the know of things, say that the world is only of the form of knowledge. But others

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with a distorted vision, view it, out of ignorance, as of the form of wealth. (49) By the knowledge of the form of the Atman, there is the annihilation of all ignorance. When ignorance dies out, O extremely wise one! there is the annıhı- lation of passions and the like. (50) In the absence of passions and the like, O wise one! there is the extinction of virtue and vice. On their dsappearance, dependance on the body altogether vanshes. (51)

SECTION VII

DESCRIPTION OF PRA1YAHARA AND ITS DIVERSE FORMS

Thereafter I shall presently describe Pratyahara, O great sage' The forcible bringing back of the senses, which, in virtue of their very nature, roam about among the objects of sensual pleasure, is what is known as Pratyahāra. (1, 2) Whatever one sees, seeing in all that the Brahman, with perfect control of the mind, this is Pratyahara, spoken of by the knowers of the Brahman from days of yore. Whatever one does, whether pure or impure, till the moment of his death, all that, he should do unto the Brahman. That is Pratyahara. Or, one should perform his daily ceremonial observances and other

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rites intended for the accomplishment of his duties, with the mental attitude that they are for the propitia? tion of the Brahman. That is known as Pratyahara' Otherwise, after drawing in the air, he should confine it in place after place; from the root of the teeth thence at the throat should he confine the air; from the throat thence at the chest, drawing it in from the chest he should confine it at the navel region ; drawing it in from the navel region he should confine it at the Kundalī; the knowing man should, from the region of the Kundali, confine it at the Muladhara; then out of the Apana (vital air) he should confine at the two hips; thence similarly at the middle of the thighs; thence at the two knees, at the shanks and the big toes of the feet should he confine it, this has been said to be Pratyahāra by knowers of Pratyāhāra of yore. (2-9)

FRUIT OF PRATYAHĀRA

O thou of austere vow ! All the sins as well as the disease of worldly existence, of that high-souled person who has practice of this kind, perish altogether. (9, 10)

PRATYĀHARA CHARACTERIZED BY THE RETENTION OF BREATH

Motionless and in the Svastika posture, drawing in the breath through the nostrils, the knowing Yogin should fill in the air from the sole of the feet to the crest. Then, in the pair of feet likewise, in the U 19

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Muladhara similarly, in the knot of the navel, in the middle of the heart, at the root of the throat, at the palate, between the eyebrows, in the forehead and in the head should he retain it. (10-12)

PRATYAHARA WITH THE SANCTION OF THE VEDĀNTA

Having mentally abstracted the idea of the Atman in the body, with his mind well under control, the knowing Yogin should confine his Atman in the non- dual, indeterminate Atman (the Brahman). This 1s known as the actual Pratyahara by those well-versed in the Vedanta. To one who practises thus, nothing is unattainable. (13, 14)

SECTION VIII

DHARAŅĀ IN THE FIVE ELEMENTS

Thereafter I shall presently detail (to thee), O (thou) of austere vow' the five (kınds of) Dharaņā. In the ethereal space in the middle of the body, outside Ether should be retained. Sımılarly outside Air in (the vital air) Prana, and Fire in the fire of the belly ; Water in the variants of water (belonging to the body) and Earth in the earthy portion, O great sage! (1, 2) One should pronounce the Mantra known as Ha- Ya-Ra-Va-La in its order. This kind of Dharaņa 1s saad to be supreme and expiatory of all sins. (3)

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Up to the knees (from the sole of the foot) is said to be the portion (of the body) belonging to Prthvi (Earth); up to the end of the anus (thence), is said to be the portion of Water; up to the heart is said to be the portion of Fire likewise; up to the middle of the brows is the portion of Aır; sımilarly up to the head is said to be, O wise one' the portion of Ether. (4, 5) One should retain Brahman in the Earthy portion, Vișņu similarly in the portion of Water, Mahesana in the portion of Fire, Is'vara mn the portion of Air, and Sadas'iva in the portion of Ether, O great knower of the Truth ! (5, 6)

DHARANA IN THE ATMAN

Or else, I shall tell you of (another kınd of) Dha- ranã, O foremost among sages! The man of mntellect should always retain, for the purification of all sins, S'iva, the great Ruler, who is full of awakening and Bliss, in the Purusa (the highest first principle, the Paramätman). Getting rid of the respective causes that bring about the effects of the form of the Brahman and the like, one's mind should retain, the indistinct, the indefinable, the non-sentient entity, the prime cause of all, in the Pranava, which becomes actually full in the Atman and withdrawing the senses along with the mind one should unite with the Atman. (7-9)

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SECTION IX

MEDITATION ON THE QUALIFIED BRAHMAN

Thereafter I shall presently describe (unto thee) Dhyana (meditation) which destroys worldly existence : One should, with due respect, O master Yogın 1 medi- tate on the Is'vara, the Truth, the Existence, the trans- cendent Brahman, the panacea for all the ills of worldly existence, which has its Retas (semen virile) turned upwards, having monstrous (multiform) eyes and an all-pervading form, the great Is'vara with the conception, "He am I." (1, 2)

MEDITATION ON THE UNQUALIFIED BRAHMAN

Or else, O (thou) of austere vow! one should meditate upon the Truth, Isana, the nondual Wisdom and Bliss, the exquisitely pure, the eternal, that has neither the beginning, nor the middle, nor the end; the not-gross, the non-ethereal, the intangible, the imperceptible, that is neither taste, nor what is called smell, the immeasurable, the peerless, the Atman, that is Existence, Consciousness and Bliss, the endless, as "The Brahman I am," for the attain- ment of Videha-muktı (disembodied Liberation). (3-5)

THE FRUIT OF MEDITATION

For that high-souled person who has practice of - this kind, there will be the knowledge of the

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Vedanta, produced gradually; there is no doubt about it. (6)

SECTION X

THE REAL FORM OF SAMÄDHI

Thereafter, I shall describe (to thee) Samadhı, which roots out worldly existence. Samadhi is they generation of consciousness relating to the oneness of the Jivatman and the Paramatman. The Atman 1s verily the eternal, the all-embracing, the perpetually identical, supreme Brahman, devoid of flaws. The one Being is divided out of delusion, on account of Illusion and not in its real form. Hence there is only non-dualism, there is no phenomenal world, there is no cycle of births and deaths Even as (infinite) Ether is said to be the Ether of the pot, the Ether of the Matha (the ascetic's resting place), even so the Atman is said to be of the form of the Jiva and the Is'vara by deluded people. "I am not the body, nor the vital air, nor the senses, nor the mind; being always of the form of the witness, I am only S'iva alone,"-such knowledge it is, O foremost of sages! that is known as Samadh in this world. - (1-5)

THE BRAHMAN ALONE, THE RESIDUUM

" I am such Brahman, not one of worldly existence. There is no one else besides me. Even as the foam; the

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waves and the like, that, taking their rise from the ocean, get dissolved in the ocean again, so also the world is dissolved in me. Therefore there is no separate entity as the mind ; nor is the illusion of the world." He, to whom this inmost Paramatman is directly manifested, actually reaches of his own accord the Supreme state of Immortality, the state of being the Purusa. When consciousness, which prevades everywhere, shines always in the mind, the attainment of the Brahman, of its own accord, will be accomplished by the Yogin, noth- ing intervening. When one sees in his own Atman all beings and in all beings his own Atman, then he becomes the Brahman. When one does not see all the beings, remaining as he does in Samadhi, such a person, having become one with the transcendent (Brahman), then becomes the Brahman alone. When one looks upon his Atman in the light of the trans- cendent Brahman alone, then all the world is Illusion alone and there is attained final Bliss. (6-12)

SUMMING UP

The great sage, the Lord Dattatreya, having said thus, Samkrti remained at ease in the form of his own Atman and without any fear at all. (13)

Thus (ends the Upanısad)

DHYĀNA-BINDŪPANIȘAD

[This Upanisad, which is a part of the Krsna- yajur-veda and forms the Thirty-ninth of the 108 Upanisad-s, deals with the exposition of the Absolute Brahman and the import of the Pranava, the Ajapa Hamsa-vidya and the six-fold Yoga as the means of attaining it.]

THE GREATNESS OF DEEP MEDITATION ON THE BRAHMAN

Should sin (accumulated through thousands of previous births) assume a mountain-like form, extend- ing over an area of several leagues, it can be cloven through (and shattered to pieces) only by Dhyāna- yoga, (concentration aided by meditation on the Brahman), No other means of breaking through it, is there at any time whatever. (1) (The Pranava, " AUM" 1s) the superb seed-letter, (with) the Bindu (dot) and the Nada (nasal sound indicated by the Ardha-matra, the semi-circle). What is above that, (viz., the soundless Brahman), stands (en- during for ever). What is endowed with sound-(is

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the Pranava, typical of all sound-phenomena); when the chief ingredient (the differentiating substratum) 1s lost, the soundless residuum is the highest seat (the Brahman). That sound (arising from the heart, " Om- kāra " of the Pranava) is eternal (as borne testimony to by the Scriptural text, " Eternal indeed is the Om- kära"); what transcends that sound, the Yogin who discovers that transcendent One, stands clear of all doubt. (2, 3)

THE SUBTLETY AND THE ALL-PERVADING NATURE OF THE BRAHMAN

Taking the division into One-hundred-thousand parts as the standard of division, one part (obtained by such division) of the awn of a grain of wild paddy, (denotes the subtle Jiva-caitanya). By further division of that part into one-hundred-thousand parts, one part as obtained (denotes the subtler Is'vara-caitanya). By further division (of the Is'vara part), by adopting one half of the standard of subdivision, (t.e., by divid- ing such part into fifty thousand parts), one part so obtaıned (denotes the stıll subtler Saks-caitanya). By the loss (of the Saksın part) in the further attempt at subdivision, what is obtained is the traceless, un- manifested Brahman. (4) As fragrance amidst the flower, as ghee amidst the milk, as oil amidst the sesamum seed, as gold amidst quartz, so are all beings in the Ätman, as beads in the strrg of a rosary. The knower of the Brahman is he

DHYĀNA-BINDŪPANIȘAD 153

who takes his stand in the Brahman, with a firm mind undeterred by delusion. (5, 6) Even as by the oil in the sesamum seeds, and the fragrance abiding in the flower, (by the Atman) is the stand taken in the body, external and internal, (both inclusive), of the Purusa, (the Brahman, the Prime- cause of all). (7) The tree (of Ignorance), one may know, as having branches. The shadow (of Illusion) cast by it has no branches. The Atman stands pervading everywhere, alike in existence (of either kind), with parts and without parts (8)

THE FORW OF THE PRANAVA

The monosyllable "Om," which is the Brahman, should always be meditated upon by those who desire release from bondage In " A," the first part of the Pranava, the Earth, Fire, the Ry-veda, the world Bhūr, and Pita-maha (Brahman) have found their repose. In " U," the second part of the Pranava, the inter- mediate region, Yajur-veda, the Air, the world Bhuvar, Visņu and Janardana have found their repose. In "M," the third part of the Pranava, the celestial region, the Sun, the Sama-veda, the world Svar and Mahes'vara find their repose. "A" is of yellow colour and un- rhythmic in quality, " U " is rhythmic in quality and of white colour, and "M" is of black colour and mnert quality. He who does not know the Pranava of eight Anga-s (A, U, M,', ", Kala, Kalatīta and Tat-para), U 20

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having four feet (Vis'va, Taijasa, Prajna and Turiya in Vyastı; Viraj, Sutra, Bīja and Turya in Samastı; Otr, Anujñatr, Anujna and Eka-rasa, common to both); three seats (Jagrat, Svapna and Susupti-states ; Sthūla, Suksma and Karana-bodies, Sattva, Rajas and Tamas -qualıties ; Krıya-s'aktı, Icchā-s'aktı and Jñāna-s'akti- powers, Past, Present and Future-durations); and five deities (Brahman, Vısnu, Rudra, Is'vara and Sada- s'ıva) ; he cannot be a Brahmana (9-14)

RULE FOR MEDITATION ON THE PRANAVA

Pranava is the bon, the Atman (Manas) is the arrow and the Brahman is the target If aim be taken with due care, as is the case with the arrow (the Atm in viz., the Manas), will become merged in the target (of the Brahman and become one with it) When that which is far and near is buc seen, all actions recede All the gods take their origin from the Omkara All the vowels take their origin from the Omkara All the three worlds, with everything, animate and inanimate therein, take their origin from the Omkara The short one burns away all sin The long one bestows pros- perity The imperishable Pranava with the Ardha- matra (half a short syllable) bestows release from bondage. The fine end of the Pranava cannot be ex- pressed, as of an unbroken stream of oil or the long (continuous) chiming of a bell He who knows Him Is the real knower of the Veda (i.e., becomes a Jivan- muķta). (14-18)

DHYĀNA-BINDŪPANIȘAD 155

PRAŅAVA-DHYANA WITH PRANĀYĀMA

One should meditate on the Is'vara of Omkāra, stationed in the middle of the pericarp of the lotus of the heart, who has the appearance resembling that of the steady flame of a lamp, who is of the size of the thumb, and motionless. Drawing in the vital air through Ida, filling up that of the belly therewith, one should meditate on the Omkara stationed in the middle of the body and surrounded by a halo of lustre Brahman is said to be the Puraka, Visnu is said to be the Kumbhaka, and Rudra is said to be the Recaka (these are) the deities of Pranayama. (19-21)

PRANAVA-DHYANA BY A DIFFERENT METHOD

Making the Atman (the Antah-karana) the (nether) Aran (wood used for churning fire) and the Omkara, the upper Aran and practising the churning of medi- tation, in this manner should one look upon himself as the (lamp) hidden (under a pot) One should apply himself to the best of his strength to the resonance of, the sound of Omkara, till his breath is restrained and ) the Nada is dissolved Those who see in the Omkara depending upon the mn-goig and out-coming (breath, for its utterance), the one entity characterized as the Hamsa, devoid of going and the hke, radiant with the lustre of myriads of Suns and stationed in the inmost hearts of all persons,-they are rendered free from the quahty of Rajas (and attain the summum bonum of existence). (2224)

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MEDITATION ON THE QUALIFIED BRAHMAN

That mind, which is the doer of the act of creating, sustaining and dissolving the three worlds, that mind attains dissolution. That is the supreme seat of Visnu. The lotus of the heart has eight petals and is endowed with thirty-two filaments In the middle of it is the Sun and in the middle of the Sun is the Moon; in the middle of the Moon is Fire; in the middle of the Fire is lustre; in the middle of the lustre is the seat sur- rounded with various gems. One should meditate with modesty upon the Maha-visnu, who is in the middle of that (seat), the god Vasu-deva, who is devoid of im- purity, who wears the S'ri-vatsa (mark) and the Kaus- tubha (jewel) on his breast, who is ornamented with pearl-necklaces, who is clear as the clearest crystal, and resplendant like myriads of moons, in this manner and so on. (25-29)

MEDITATION ON THE TRINITY OF GODS

One addicted to the worship of the qualified god- head should conceive of Maha-visnu, who s of the colour of the flax flower, who is firmly established in the region of the navel and who has four arms, along with the Puraka; of Brahman, who is the Kamalāsana (seated on the lotus) in the region of the heart, who is of the colour of the reddish gem, having four faces, the Pitämaha, along with the Kumbhaka; of the. three-eyed (Rudra), seated in the fore-head,

DHYANA-BINDŪPANIȘAD 157

resembling the clearest crystal, who has really no parts and who destroys sins, along with the Recaka. (30-32)

MEDITATION IN THE HEART AND ITS FRUIT

There is the lotus (of the heart), with the flower down below and the stalk up above, facing downward like the plantain flower, replete with all the Veda, aus- picious, enduring for a century, rich with a hundred petals, and (graceful like) the full-blown lotus flower. There should he conceive of the regions of the Sun, the Moon and Fire, one over the other. By causing the lotus shining with the lustre of the Sun, the Moon and Fire to burst open upwards (with the Pranava), one should conceive of the Sun, the Moon and Fire therein. By taking hold of the seed of the lotus (the letter " A "), and conceiving of the (changeless) Atman (of that form), there then moves Visnu (signified by the letter), possessed of the three states (waking, dreaming and sleeping), the three paths (Dhuma, Arcis and Agati) the three Brahman-s (Vis'va, Viraj and Otr), the three letters (A, U and M), the three Matra-varieties (Hrasva, Dirgha and Pluta) and the half-Matra He who knows him is the real knower of the Veda (t.e., becomes the Jîvan-mukta). The fine end of the Pranava cannot be expressed, as of an unbroken stream of oil or the long (continuous) chiming of a bell. He who knows Him is the real knower of the Veda (te., becomes a Jīvan-mukta). (33-37)

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THE MERGING OF PRANA IN THE RESTING PLACE OF THE BRAHMAN

Even as a man sucks in water through a lotus- stalk, even so the Yogin, standing in the right path of Yoga, should draw in the vital air. Having turned the lotus in the form of a bud into an Ardha-matra (hemis- pherical in shape), he should draw in the air through the stalk alone and make it rest in the middle of the eyebrows. He should know that at the middle of the !eyebrows, in the forehead and at the root of the two fnostrils is the seat of immortality. That is the great d resting place of the Brahman. (38-40)

THE SIX-FOLD YOGA

Posture, control of breath, withdrawal of breath, steadiness of breath, meditation and concentration : these six are the stages of Yoga. (+1)

THE FOUR POSTURES

There are as many postures as there are classes of living beings. The great Isvara knows the distinc- tive differences among these. The four (chief) postures are : Siddha, Bhadra, Sımha and Padma. (42, 43)

THE SEAT OF THE YONI

The (Mula-) adhara (Root-support) is the first plexas, the Svadhsthana is the second; between the

DHYANA-BINDŪPANIŞAD 159

two is the seat of the Yonı (genitals), styled Kama- rūpa. In the seat of the anus, known as (Mūla-) adhāra, is a lotus which has four petals. In the middle of it is said to be the Yonı, known as Kama, adored by the accomplished (Yogin-s). The Linga (sex-mark) 1s situated in the middle of the Yon, opening inwards and luminous like a gem in the crest. He who knows that is the right knower of the Yoga. (43-46)

THE REAL FORM OF THE FOUR PLEXUSES, MCLADHARA AND OTHERS

(The Muladhara) which is of the appearance of molten gold, which throbs like a streak of lightning, and has four petals, is established at a spot with the Fire above and the root of the genitals below. The Prana (vital air) will be there with its own sound. The Svadhisthana is dependent on that Then the plexus of the Svadhisthana (with six petals at the root of the genitals) is said to be the genital-organ itself. The plexus of the region of the navel, wherein the body is filled with air, even as a gem is strung with a thread, is said to be the Mani-pura (with ten petals). [Beyond that is the twelve-petalled An-ahata plexus, in the region of the heart, thereafter the six-petalled Vis'ud- dhi-cakra at the throat, thence the two-petalled Ajña plexus in the middle of the eyebrows, thence the Lunar and Solar region, and at the top of all, the thousand- petalled plexus in the Brahma-randhra.] In the great plexus of the twelve (petals) spokes (viz., the An-ahata),

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placed by his religious merit and sin, the Jiva whirls round and round, as long as he does not discover the Truth. (46-50)

THE GROUP OF NADI-S

There is a knot resembling the egg of a bird, above the (root of the) genitals and below the navel. Thence originate Seventy-two thousand Nadi-s. Of these thousands of Nadi-s, seventy-two are spoken of (in the Scriptures). Of these again, ten are said to be the chief ones, adapted to the passage of vital air through them · Ida, Pıngala, Susumņā the third, Gam- dhārī, Hastı-jıhvā, Pūsā, Yas'asvınī, Alambusā, Kuhū and S'ankhini thought to be the tenth of them. In this manner should always be known the plexus made up of the Nadi-s of the Yogın-s. Ida, Pingala and Susum- na, these three Nadi-s, are said to be always carrying the vital air and having the Moon, the Sun and Fire (respectively) as their deities Ida, the Nadī standıng to the Jeft, Pingala standing to the rıght, and Susumņa standing in the middle, these three are thought of as the paths of the vital air. (50-56)

THE TEN VITAL AIRS, PRANA AND OTHERS

Praņa, Apana, Samāna, Udāna and Vyāna; and so also, Naga, Kurma, Krkara, Deva-datta and Dhanam-jaya (are the ten vital airs). The five beginning from Prana are the reputed ones; the five beginning

DHYANA-BINDŪPANIȘAD 161

from Naga are (other) vital airs. These exist in thousands of Nadi-s in the form of the Jiva. (56-58)

THE DEPENDENCE OF THE JIVA ON THE PRANA AND THE APANA

The Jiva, which is dependent on the Prana and the Apana, leaps downwards and upwards and is not seen as moving either towards the right or the left. Even as a ball thrown by the fore-arm moves onwards, even so the Jiva propelled by the Prana and the Apana would not rest. (58-60)

THE WORKING IN UNISON OF THE PRANA AND THE APANA DURING YOGA

The Prana (vital air) drags the Apana and the Apana drags the Prana, even as a bird (bound by a string) and the string act and react on each other. He who knows thus is the real knower of Yoga. (60, 61)

A-JAPA-HAMSA-VIDYĀ

The vital air goes out with the sound of " Ha" and again enters with the sound of " Sa." -The Jiva always mutters this Mantra, viz., " Hamsa"," Hamsa ". Twenty-one thousand six hundred times in the course of a day and night does the Jiva (silently) mutter the Mantra always. (This) Gayat-trī known as A:japā U 21

162 THE YOGA UPANIŞADS

bestows liberation always on Yogin-s. By the very resolve taken for doing this, a man is rid of his sıns. The like of this lore, the like of this prayer, the like of this virtuous act, there has not been and there never shall be. (61-65)

BY AWAKENING THE KUNDALINI IS ACCOMPLISHED THE BREAKING OPEN OF THE DOORS OF LIBERATION

Closing with her face the hole that forms the path- way, whereby the safe and sound seat of the Brahman has to be reached, the great Goddess sleeps. When roused (from her sleep) by the conjunction of fire, with the mind and the vital air, even as a needle carry- ing a thread, she goes upwards (carrying her body with her). The Yogin should burst open the door leading to liberation by means of the Kundalıni, even as a person would forcibly burst open a door with the help of a master-key Having folded both hands (n the attitude of prayer), having assumed more firmly (than usual) the Padma-posture, pressing fast his chin over his chest, profoundly meditating upon that with a full mind, pushing up by turns the filled-in Apana (vital air) and giving out his Prana vital air, the practitioner of Yoga, by virtue of his (Yogic) power, finally attains that unequalled awakening (in the know- ledge, "The Brahman am I", "I alone am the Brahman "). (65-69)

DHYANA-BINDŪPANIȘAD 163

THE AWAKENING OF THE KUNDALINI BY CELIBACY AND OTHER OBSERVANCES

That Yogin is the liberated one, who, after assuming the Padma-posture, fills in vital air in the holes of the Nadi-s and retains it by Kumbhaka; there is no doubt about it. (70) After massaging the limbs of the body with the perspiration produced by exertion, renouncing what is pungent, sour and saltish, delighting in drinking milk, hving in comfort, abstaining from sexual intercourse, temperate in food, having Yoga as his final resort, the Yogin will become an accomplished adept after the lapse of a year; no further doubt need there be in the matter. The Yogin, who has developed the power of the Kundalınt above the knot of the navel, is a fit receptacle for the accomplishment of Yoga (70-73)

THE THREE KINDS OF BANDHA-S

By the dminution of urine and feaces is attained the union of the Prana and the Apana vital airs. By performing Mula-bandha always, even an old man becomes young. By pressing the genitals with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards: This is known as Mula-bandha. By what means a great bird soars up without rest, that alone is the Uddiyana and a Bandha is prescribed therefor. One should assume the Pas'cima-tana (constricting the belly) posture in the belly above the

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navel. This will be the Uddiyana-bandha, the lion which will quell the elephant of death, and which binds (the disease-generating) phlegm which is the water of Ether having its origin at the (thousand- petalled lotus of the) head, flowing downwards. Then the Jalam-dhara-bandha, which destroys the flood of ailments in the throat, when the Jalam-dhara-bandha, which is characterized by the constriction of the throat, is made (73-78)

PRACTICE OF THE KHE-CARI-MUDRĀ

Neither does the nectar flow into the fire, nor does the vital air leap forwards, when the tongue enters the cavern of the cranium, moving contrariwise (backward). The eye-glance penetrating between the eyebrows is the (posture) Khe-cari-mudra. He who has mastered the Khe-cari-mudra, for him there is no disease, nor death, no sleep, nor hunger, nor thirst, nor fainting ; he who has the Khe-cari-mudra is neither troubled with disease, nor defiled by Karma, nor bound by durations. As, during this (Mudra), the mind moves in Ether, the tongue has moved into Ether, this Mudra which is adored by the adepts, is known by the name of Khe-carī (79-83)

THE ACCOMPLISHMENT OF VAJROLI, BY THE PRACTICE OF KHE-CARI

For him (whose tongue enters) the hole (of the cranium), moving upwards beyond the uvula, whose

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semen does not waste away, even when he is in the embrace of a beautiful woman, as long as the semen remains firmly held in the body, so long, where is the fear of death for him ? As long as the Khe-cari-mudra is firmly adhered to, so long the semen does not flow out. Even if it should flow and reach the region of the genitals, it goes upwards, being forcibly held up by the power of the Yoni-mudra (sanctified by the Vajroli).

BECOMING A JIVAN-MUKTA BY KNOWLEDGE OF THE UNION OF THE TWO KINDS OF BINDU

The selfsame Bindu is of two varieties . the white and the reddish. The white they call S'ukla (semen) ; the name of the reddish variety is Maha-rajas; the Rajas which resembles the coral tree (in colour) stands in the seat of the genitals. The semen abides in the seat of the Moon (midway between the Ajña- cakra and the Thousand-petalled lotus). The union of the two (the S'iva and the S'akti) is very rarely attained. The semen is S'iva, the Rajas is the S'akti; the semen is the Moon and the Rajas is the Sun; it is only by the union of the two (the S'iva and the S'akti) that this exquisite body is attained. When the Rajas, induced by the vital air moved by the S'akti, towards Ether, becomes one with the Sun, the body will become divine. The semen is united with the Moon and the Rajas with the Sun. He who knows the harmonious mingling of the two (the Jivatman and the Paramätman) is the real knower of Yoga. (86-91)

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THE PRACTICE OF THE MAHA-MUDRA

The cleansing (with the Pranayama) of the heaps of impurities (in the Nadi-s), the bringing about of the union between the Moon and the Sun, the complete drying up of the Rasa-s (Vata, Pitta and Kapha), is known as the Maha-mudra. With the chin laid on the chest, pressing the abyss of the genitals with the left foot, holding with the two hands the outstretched right leg, filling with breath the pair of belles and holding it up, one should slowly expel t. This indeed is said to be the sın-destroying Maha-mudra for men. [Thus far, the Pranayama has been dwelt upon. The with- drawal of the "I"-ness from the body and other non- Atmic things into the innermost Atman would be the 'Pratyahara. The conviction that the innermost Atman is itself the Brahman is Dharaņa. "I am the Brah- man," "The Brahman alone am I"-the firm faith to this effect is the Dhyana. The dissolution of the triad of ideas relating to contemplation, the contemplator and what is contemplated upon is the Nır-vikalpa- samadhı. These six would constitute the Yoga of sıx Ańga-s.] (91-93)

THE DIRECT MANIFESTATION OF THE ATMAN IN THE HEART

Now then, I shall presently expound the way of discovering the Atman. In the seat of the heart there is the eight-petalled lotus. In the middle of it, making a

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circle, there is the form of the Jivatman, in the form of radiance of the size of a speck. Therein is estab- lıshed all. That knows all; that does all ; all is the per- formance of This; " I am the doer; I am the enjoyer; the experiencer of pleasure; the experiencer of pain ; the one-eyed; the lame; the deaf; the dumb; the lean ; the corpulent,"-in this manner it exists giving expression to its dependence on itself. (93-1). When, in the Eastern petal, it (viz., I) reposes, the Eastern petal is of a white colour ; then, with devotion moving in front, there is the inclination on its part towards Dharma (right conduct). (93-2). When, in the South-eastern petal, it reposes, the South-eastern petal is of a blood-red colour ; then there is proneness on its part to slumber and sloth. (93-3). When, in the Southern petal, it reposes, the Southern petal is of a black colour; then there is leaning on its part towards spite and anger. (93-4). When, in the South-western petal, it reposes, the South-western petal is of a blue colour ; then there is the tendency on its part towards sınful action and violence. (93-5). When, mn the Western petal, it reposes, the Western petal is of the colour of crystal; then there is the inducement on its part towards play and amusement. (93-6). When, in the North-western petal, it reposes, the North-western petal is of the colour of emerald; then there is the inchna- tion on its part towards going, moving and detachment. (93-7). When, in the Northern petal, it reposes, the Northern petal is of a yellow colour; then there is proneness on its part towards the enjoyment of pleasure

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and sex-attraction. (93-8). When, in the North-eastern ipetal, it reposes, the North-eastern petal is of the colour lof lapiz lazult; then there is the tendency on its part towards munificence, compassion and the like. (93-9). When, there is leaning towards the joints (of the petals) on its part, then there is the rousing of Vata (vital air), Pıtta (bile), S'lesman (phlegm) and the great maladies. (93-10). When it stands at the centre, then it knows all, sings, dances, reads and creates Bliss. (93 -- 11). When ocular strain results, it makes the first circle around it for the alleviation of the stram and immerses itself in the middle of the circle. The first circle is of the colour of the Bandhuka flower. Then is the state of sleep. In the middle of the state of sleep there occurs the state of dreaming. In the middle of the state of dreaming, it indulges in fancies, such as occupying itself with studying, re- flecting, inference and what results flow from their application, and experiences fatigue on that account. (93-12). For assuaging such fatıgue, it makes a second circle and immerses itself in the middle (of the circle). The second circle is of the colour of the Indra-kopa insect. Then follows the state of slumber and in the slumber is produced the thought entirely relating to Parames'vara. It actually assumes the form of ever-wakefulness. Then follows the attainment (of one-ness) with the form of Para- mes'vara. (93-13). Making a third circle it immerses itself in the middle. The third circle is of the colour of the ruby. Then comes on the fourth (the Turiya)

DHYANA-BINDŪPANIȘAD 169

state. In the Turiya state, there arises the idea ex- clusively relating to the Paramätman (the Brahman); then it becomes of the form of eternal consciousness. Little by hittle should it take rest, making the mind firmly implanted in the Atman, with the dawning of wisdom resulting out of fortitude, it should not think of any thing else. (93 -- 14). Then, effecting the unification of the Prana and the Apana in its intros- pection, it invests the entire universe with the form of the Atman. When this Turiyatita state lcomes on, then it actually becomes of the form of Bliss to all, it reaches beyond the dualistic state; and lasts as long as the body endures. Thereafter is the attainment of oneness with the form of the Paramatman. Thus, in this manner, there is liberation. This alone is the expedient to be adoped for seeing the Atman. (93-15) By the vital air reaching the great door (the Susumna-randhra) after having recourse to the junction of the four roads (the Jalam-dhara-bandha), after passing upwards from the triangle (of the Muladhāra plexus) wherem it stood, is seen the Acyuta (the Paramatman, the never-swerving Brahman) (in other words, it is only by the entry of the inward vision, the vital air, the fire, the mind and the Kundalıni into the Susumņa-nādī ın the Muladhara can the Paramatman be seen) (94)

SEEING THE PARAMATMAN, BY THE APPLICATION OF THE NADA

The five colours of the elements beginning from Prthivi should be meditated"upon above the seat of

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the Triangle mentioned previously. Also the five vital airs, Prana and others, their seed, colour and seat. The letter "Ya", of the colour of a blue cloud, and with the heart as its seat, should be known as the seed of Prana; the letter " Ra", which is of the colour of the Sun, and is Apana with the anus as its seat, should be known as the seed of fire; the letter " La " which is Vyana with the entire body as its seat and of the colour of the Bandhuka flower, should be known as of the form of Earth ; the letter " Va", which is Udana and of the colour of the conch, should be known as the seed of the Jiva ; the letter " Ha " which is of the form of Ether, and of the colour of crystal which is Samana and has its seat in the heart, the navel, the nose, the throat, the big-toes of the foot and the like, is present mn the courses of the Seventy-two thousand Nadi-s, and is well placed in the twenty- eight crores of the capillary follicles. The Samana and Prana are one; he, the Jiva is one only. With a firm control over the mind and resolute, the Yogin should perform Pranayama composed of the three operations beginning with Recaka. Having by degrees withdrawn all functionings into the cavern of the lotus of the heart and bound Prana and Apāna therein, he should move the vital air upwards with the Pranava, in the direction of the Ajña and Mani-pura plex- uses (alone), contracting the throat and contracting the genitals likewise. Then will be seen the auspicious Suşumņā-nādī resembling the fibre of the lotus-stalk, taking its origin from the Muladhara (and ending in

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the Kaivalya-nadi). There is the Nada (sound) having no distinct form, produced out of the (middle of the) Viņā-daņda (vertebral column) (attached to the Sușumņā), resembling the middle resonance out of the sound of the conch and the like. When this sound reaches the orifice of Ether (in the cavern of the heart) it (assumes the form of) the note of the peacock. In the middle of the crevice of the cranium, in the middle of the four openings, that illustrious Paramatman shines, even as the Sun in the sky, (and abides) in the crevices of the Brahman as supreme energy, between the two Kodanda-s (eyebrows). The mind, that has found its final rest there, will see its own Atman, the Purusa, the (twenty-one) gems (born out of the Vraja-danda) and in their radiance the Näda (sound), the seed (of the Turyaturya) of the Mahes'vara state. He who knows thus, that Purusa (simultaneously with such know- ledge) attains the state of alone-ness-Thus the Upanışad. (94-106).

THE NĀDA-BINDŪPANIȘAD

[This Upanisad, which is the Thirty-eighth among the 108 Upanisads and forms part of the Rg-Veda, deals with the attainment of Videha-mukti, as a result of the annihilation of the three kinds of Karma, by those that are equipped with the expedient of Nada, through the exposition of the real nature of the Absolute Brahman, after dealing with the means of attaining the Brahman in its qualified aspect, by those that are possessed of the knowledge of the qualified Brahman indicated by the Praņava in its Vairāja aspect.]

THE REAL FORM OF THE VAIRAJA-PRAŅAVA

The letter "A" is the right wing (of that king of birds, the Vairaja-pranava). The letter " U " is con- sidered to be the other wing. The letter " M " is its tail, they say. The Ardha-matra is its head. Its legs and the tike are the Gunas (Sattva, Rajas and Tamas). Its body is said to be the Truth. Dharma (right conduct) is its right eye, and A-dharma (unrighteous conduct) is said to be the other (eye). In its feet is the.Bhur-loka and in its knees the Bhuvar-loka. In

THE NADA-BINDŪPANIȘAD 173

its hip-region is the Suvar-loka and in its navel region the Mahar-loka. The Jano-loka is in the region of its heart and the Tapo-loka in its throat. The Satya- loka is establıshed in the middle of its brows and forehead. (1-4)

THE FRUIT OF THE VAIRAJA-VIDYA

In this (Vairaja-praņava) is indeed revealed the (Omkāra) Mantra (containing the "A") with the thousand limbs, (according to the Vedic Text which says : "The letter "A" is composed of a thousand lımbs"). The Adept in Hamsa-yoga (concentration in the conception, " I am that Vira)"), who has mastered this Vairaja-vidya, is not at all affected by the hundreds of myriads of sins due to his Karma. (5, 6)

THE REAL FORM OF THE PRANAVA COMPOSED OF FOUR CHIEF MATRA-S

The first Matra (known as Akara) relates to Agni (the Viraj). The second (the symbol " U ") relates to the Air (the Sutratman). The next Matra ("M ", the Bijatman) shines like the disc of the Sun. The last, viz., the Ardha-matra, wise men know it to be of the form of Varuna (the Turya). This is known as the Omkara, wherein these (four) Mātras have verily been establıshed for all the three durations (the past, the present and the future). Know ye (all ignorant men ! these Matras) by Dharaņā-s. (6-8)

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THE DETAILS OF THE TWELVE DIFFERENT MATRAS OF THE PRANAVA TAKEN INDIVIDUALLY AND COLLECTIVELY

The first Matra is (known as) the Ghosini, the next as the Vidyut ; the third is the Patangini, the fourth the Vayu-vegini; the fifth is the Nama-dheya and the sixth is called the Aindri; the seventh is known as the Vaisnavī and the eighth as the Samkari; the ninth is named the Mahati and the tenth is said to be the Dhrti; the eleventh will be the Nari and the twelfth the Brāhmī. (9-11)

BENEFITS DERIVED BY VOTARIES ON THEIR DYING DURING PARTICULAR MATRĀ-S

Should the devotee part with his life in the first Matra, he will be born as the king of the Bharata-varsa, and Emperor. He who dies during the second will become a high-souled Yaksa; during the third (will be reborn) as a Vidya-dhara, and during the fourth as a Gandharva. Should one part with his life during the fifth Matra, born as a Deva he will be held in esteem in the Soma-loka (lunar world). During the sixth (Is attained) oneness with Indra and during the seventh (there is) the attainment of the seat of Visnu ; during the eighth that of Rudra, the lord of the Pasu-s; during the ninth the Mahar-loka, and during the tenth the Jano-loka; during the eleventh the Tapo-loka and during the twelfth eternal Brahmanhood. (12-16)

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THE REAL FORM OF THE UNQUALIFIED BRAHMAN AND THE FRUIT OF KNOWING IT

Then, he who is accomplished in Yoga should always have recourse to what is superior (to the qualified Maha-vairaja-pranava), the pure, the all-pervading, the unalloyed, the auspicious, the ever-rising, the transcendent Brahman, whence all the heavenly bodies take their origin, who is beyond the senses, who is beyond the Gunas, the fearless, the auspicious, the tranquillized, in such a manner that the mind may find repose therein. That person accomplished (In Yoga) entirely composed of it, should give up gradually ignorance and misconception, (the work of A-vidya) inherent in the human order, and become consciousness alone. Firmly implanted in the Yoga and devoid of all attachment, then this Yogin, with his internal impurities cleansed and his bond sundered, becomes the lord of Kamala (of Videha-mukti) and by means of being the Brahman alone attains the highest Blıss. (17-20)

INQUIRY INTO THE EXISTENCE OR NON-EXISTENCE OF THE PREVIOUS KARMA OF A MAN OF GNOSIS

O man of great intellect ! having (with the grace of thy Guru) understood the Ätman, always spend thy time. Having experienced the result of every action already begun, it is not proper for thee to get vexed over it. When the knowledge of the Atman has

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just begun, the result of actions already begun does not quit thee. After the dawning of the knowledge of the Truth, there is no such thing at all as the result of actions begun, on account of the non-existence of the body and the like (which are unreal), even as there is no dream (for one) after being awakened. As for what is stated to be the result of action begun during previous incarnations, (be convinced) that becomes non-existent at any time, on account of the non-exist- ence ot incarnations for men, (for,) even as the body, in a dream (only) hypothetically exists, even so this body. Where is birth for something hypothetical ? In the absence of birth, how can there be existence ? When one sees Ignorance to be the prime cause of the phenomenal world, as earth (is the prime cause) in the case of the pot made of it, in accordance with all the systems of Vedanta, when that ignorance ceases to exist, where is the existence of the universe? The intelhgence of a deluded fool sees the world, not knowing the (nature of) real existence, even as one, out of delusion, leaving off the rope, sees (in it) the serpent. When the piece of rope is distinguished, the form of the serpent disappears; when the real cause is likewise known, the phenomenal world becomes void. As the body is also (part) of the phenomenal world, where then is the persistence of past actions? It is only for the sake of the enlightenment of the ignorant, that reference is made to the result of past actions. Hence, when, at the approach of the proper time, past actions recede into the oblivion, the Nada (sound)

THE NADA-BINDŪPANIAD 177

of the union of the Brahman and the Pranava, the full effulgence, the blissful, the Atman will shine of his own accord, even as the Sun would, when clouds disperse. (21-30)

APPLICATION OF THE MIND TO THE NADA, THE MEANS OF ATTAINING THE KNOWLEDGE OF THE TURĪYA-TURĪYA

Assuming the Sıddhasana posture, maintaming, the Vaisnavi Mudra (keeping the eyes wide open, without twinkling and all the while introspecting), the ' - Yogin should always listen to the sound in the interior of his right ear. This sound, when (constantly) prac- tised, will drown every sound from outside. After overcoming from one side (by means of what is inside) all whatever of the opposite side (what exists outside), it reaches the seat of the Turya (fourth state). In the practice for the first time, there will be heard many a great sound of various kinds. By persisting in the practice in the same manner (further and further), the sound will be heard subtler and subtler. At first, (it will be hike) what is produced by the ocean, the cloud, the kettle-drum and the water-fall. In the middle (t.e., a little later) (it will be like) the sound produced by the tabor, the big bell and the miltary drum; and finally like the sound of the tinkling bell, the bamboo-flute, the harp and the wasp. In this manner will various kinds of sounds be heard, growing subtler and subtler. Even when loud sounds, such U 23

178 THE YOGA UPANIŞADS

as of the kettle-drum and the like, are heard therein, (the Yogin) should take into consideration only the subtle, and the subtler ones. He should not shift elsewhere his mind, which is diverting itself in the subtle, leaving off the loud, or in the loud, leaving off the subtle, or fully engrossed in (any of them). In which- ever sound the mind halts at first, there and there alone getting confirmed, it seeks repose therein. The mind, lost in that sound forgetting everything outside, , becomes one with it, like water and milk and forthwith merges with the Ether of consciousness. The Yogin with mental control, by constant practice, becomes indifferent to everything else and is attracted by such sound alone as would transport him beyond his mind. Leaving off all thoughts and devoid of all action, he should meditate upon sound alone. This mind will (then) merge completely in the sound (31-41)

THE POWER OF SOUND TO CAPTIVATE THE MIND

Even as the bee drinks the honey and does not like the sweet scent of (the flower), the mind, captivated by sweet sound for ever, has no relish for any other functioning ; bound by (the rope of) a httle sweet sound, it gives up its fickle nature in a trice. The mind, the snake abidıng in the hole of the interior of the body, caught by (the snake-charmer of) sweet sound, com- pletely forgetting the world, does not run anywise, becoming one-pointed. For the mnfatuated lord of ele- phants of the mind, roaming about the pleasure garden

THE NĀDA-BINDŪPANIȘAD 179

of the objects of desire, this sharp goad of sweet sound commands the ability to bring under control. Sound plays the part of the net, which ensnares the deer in the interior of the body (viz., the mind). It likewise plays the part of the dyke in stemming the tide in the interior of the body (viz., the mind). (42-46)

THE REAL FORM OF THE NADA OF THE FINAL RESORT

The Nada (the Pratyag-atman) of the Pranava, wherein is manifest the Brahman, is self-luminous. The mind finds its repose therein That is the supreme seat of Visnu (Videha-mukti). As long as the sound persists, so long does the conception of Ether persist. The transcendent Atman devoid of sound is termed the Paramätman. As long as there is the sound, so long does the mind persist. When the sound ceases, the mind is out of element. (The Pranava) is endowed with sound; when its principal letter vanishes, there comes on the quiescent state, the transcendent state (of the Brahman). From constant application to the Näda (sound) of the Pranava, the impression left by the past will be obliterated. Then the mind and the vital air will merge in the detached (Atman) ; there 1s no doubt. The myrads of thousands of means to the attainment of (the all-witness) the Nada (the sound), the mynads of hundreds of devices adopted for the attainment of (the Is'vara) the Bindu, (the speck) of the Pranava, all of them find their last resting place in

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the Nada of the Pranava, wherein is manifest the Brahman (which is no other than the innermost Atman). (46-51)

THE ATTAINMENT OF VIDEHA-MUKTI BY THE YOGIN-S WHO ARE PERCHED ON THE NADA

Released from all states and devoid of all cares, the Yogin will stand lke a dead man. He is liberated; there is no doubt about it. He does not anymore hear the sound of the conch and the large kettle-drum. He will surely know his embodied state as a piece of wood, he having transcended the state of his mind. He has cognisance of neither cold nor heat, nor pain nor pleasure, nor honour nor dishonour and giving up by means of concentration, the mind of the Yogin would not have recourse to the three states (of waking, dream- ing and sleeping). Released from waking and sleeping he would reach his own real state. He who has profound vision without the things to be seen, whose vital air is motionless without effort, whose mind is constant, without anything to rest on, he is of the form of the Nada known as Brahma-tarantara (1.e., the Turya-turya) (and becomes a Videha-mukta) .- Thus the Upanısad.

THE PASUPATA-BRAHMOPANIŞAD

[This Upanisad, which is the Seventy-seventh among the 108 Upanisads and forms part of the Atharva-veda, specially deals with the real forms of Hamsa and Sutratman and has as its ultimate aim the attainment of the non-relative Absolute Brahman.]

THE PŪRVA-KĀŅDA

SEVEN QUERIES RELATING TO THE SUPREME RULER OF THE WORLD

THEN, Brahman, the Svayam-bhu (who originated from himself) came to be filled with the desire, " Let me bring forth progeny." (Thence came into being) Kames'vara (the Rudra) and Vaisravaņa. Vais'ravaņa, the son of Brahman, the Valakhilya (of the class of RsI-s of the size of the thumb) asks the Svayam-bhu thus: "What is the Vidya (lore) of the worlds ? What is the deity? Who is the Deva (God) of this-the Jagrat (waking) and Turtya (fourth) states? Under whose control are these? Of what lengths are the durations of Time? Under whose orders do the Sun, the Moon, the planetary bodies and the like shine? Whose greatness takes the form of the expanse of the Sky? This I want to hear. None other knows (it). Pray, relate thou, O Brahman !" (1, 2)

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ANSWERS TO THE SEVEN QUERIES

The Svayam-bhu says: "The Vidya of all the worlds is the Alphabet, (the basis of all articulate speech). (The word) composed of two or three letters, the two-lettered one (viz., "O" made up of " A " and "U"), the three-lettered one, (when "M " is added), the Omkara of four measures, is the deity which is my very life. I alone am the monarch of the three worlds. All the Yuga-s (cycles of time) also are under my control, (as also) all durations, evolved out of (human) conception, such as Day, Night and the hke. The radiance of the Sun, the brightness of the Moon, the stars, and the planets, are forms of mine. The expanse of the sky is of the form of my three illusory powers, (doing, knowing and desire), (which characterize my greatness). Nothing else is mine. Rudra has the illusory characteristic of Inertia Visnu has the illusory characteristic of Rhythm and Brahman has the illusory characteristic of Mobility. Indra and others are of the characteristics of Inertia and Mobility. As no one (other than Visnu) possesses the characteristic of Rhythm, there is none (like Visnu) who is either quiescent or shared in common (by all devotees). (3-10)

DEFINITION OF THE PERFORMER AND OTHERS OFFICIATING IN THE SACRIFICE OF THE CREATION

Rudra is the performer of the animal-sacifice, in. all sacrifices (from the Agnistoma up to the

THE PASUPATA-BRAHMOPANIŞAD 183

Vajı-medha). Visņu is the God of the principal offering of the sacrifice and the Adhvaryu (1ts protector, avording excesses and defects). Indra is the Hotr (conductor of the rituals). The deity (Pasu-pati) is the Yajña-bhuj. (Know) Brahman as the silent witness. (Know) Brahman as the Mahes'vara (the witness of all). (11)

THE SACRIFICE OF APPLICATION OF THE MIND TO THE NADA

(The mental attitude), " I am He, He am I, I am He," the constant application (of the mind) to the sound of (the word) Hamsa, is the mental sacrifice. The Jiva (by constant resort to such application of the mind and the requisite inspiration and expiration of vital an) becomes transformed into it (Hamsa) (12)

THE EXPOSITION OF THE PARAMATMAN BEING OF THE STATE OF THE HAMSA

The real form of the Paramatman is of the Hamsa (that kills the delusion foreign to the Atman, with the knowledge of the truth of the Atman). The Hamsa moves inward and outward, (related as it is to the Praņa and Apana or pervading all things by moving into and out of them, in accordance with the Upani- șadıc text: "The Narāyana takes his stand, pervading all, inside and outside "). The Hamsa is of the form of the Su-parna, who, having gone into the interior (of the body), finds little space for him in the interior (and

184 THE YOGA UPANIŞADS

has, therefore, to kill the serpents of the six foes, lust, anger, greed, delusion, infatuation and hatred, as well as the objects of desire, of the form of sound, touch, form, taste and smell, strongly entrenched there). (13)

SIMILARITY BETWEEN THE YAJÑA-SŪTRA AND THE BRAHMA-SŪTRA

[The Yajña-sutra (sacrificial thread) is distinct, being made up of ninety-six units of thread of four digit-lengths.] The Brahma-sutra is the thread of the minety-sıx Tattvas (first principles). (The Yajña-sutra is indicated by three threads twisted into one). The Brahma-sutra is indicated by the three threads of consciousness, of the Turya, Turya-turya and A-vikalpa twisted into the one skein of consciousness. (The 'Yajfa-sutra contains nine threads made of three coils of three threads each). The Brahma-sutra contains the nine great truths (Turya, Vis'va, Viraj, Otr, etc.,) in the three coils (of Turya-prajña, Bijanujna and Eka-rasa) of three each, made of the three-fold fires (Dakşıņa, Garha-patya and Ahavaniya) of the trinity, (Brahman, Vısnu and Mahes'vara), with three Kala-s each, fastened by the knot of consciousness, with the `non-dual (Brahman) as the knot, (even as the sacrificial thread has the knot of the Brahman). The common feature of the sacrifices (of the two kinds, external and internal) is shining, external (with the Yajña-sutra) in the case of the external sacrifice, and internal (with the Brahma-sutra) in the case of the internal sacrifice

THE PAS'UPATA-BRAHMOPANIȘAD 185

(Brahma-yajña). The Hamsa is of the form of the Brahma(-sutra) which is the index of the (internal) sacrifice. (14, 15)

.THE BRAHMANA ALONE QUALIFIED TO PERFORM BRAHMA-YAJÑA

External sacrifices bear on the Brähmana wearing the thread whch forms the index of the Upavita (one invested with the thread of sacrifice). He, who has the qualifications indicated in the Vedanga-s, wears the sacrificial thread. It is only he, that is qualified for the Brahma-sutra also. The Brahma-yajña (taking one's stand on the Brahman), which is related to the Brahmana wearing the Yajña-sutra, becomes of that form (1. e., of the Brahman). (16)

OF THE HAMSA, THAT IS THE PRANAVA, IS THE SACRIFICE, THAT IS THE BRAHMAN

The parts of the sacrifice are the Matra-s. Of the mental (internal) sacrifice, the sacrificial thread is the Hamsa. The Pranava is the Brahma-sutra which is out and out the Brahma-yajfa as well. The Hamsa that is inherent in the Pranava is the Brahma-sutra. That alone is full of Brahma-yajña (i.e., the knowledge of the unqualified Brahman). That alone is the right means to be employed for liberation. (17)

186 THE YOGA UPANIŞADS

MENTAL SACRIFICE OF THE FORM OF THE UNION WITH THE BRAHMAN

That act of bringing about the umion of the direct and the transcendent Atman-s (by the realizaton " That thou art", " I am the Brahman "), is the mental sacri- fice. The act of bringing about the umon is the index of the mental sacrifice. (18)

THE APPLICATION OF THE MIND TO THE HAMSA AND PRANAVA WITHOUT DIFFERENTIATION- THE INTERNAL SACRIFICE

The sacrificial thread is the Pranava. One who betakes himself to the observance of the Brahma- yajña is the Brahmana. Those that engage them- selves in dwelling on the Brahman are the gods. (Internal) sacrifices are observances meant for mndicat- ing the Hamsa. There is no difference between the Hamsa and the Pranava There are three ways of approach for soliciting the Hamsa, (S'ravana, Manana 'and Nıdıdhyasana). The three durations (past, pre- 'sent and future) are the three letters (A, U, M). The maintenance of the three fires (Vis'va, Viraj and Otr) is the (internal) sacrifice. The application of the mind to the Hamsa impled by the Pranava, whose charac- teristics, appearance and constituent parts and colours are of the three fires, is the internal sacrifice. Like the form of consciousness (made of Vis'va, Viraj, Otr, etc.), the form of the Turiya is made up of that alone.

THE PASUPATA-BRAHMOPANISAD 187

The Hamsa (the Paramätman) is of the form of the radiance of the internal Sun. The (internal) sacrifice is the expedient for the attainment of the Brahman. (Hence) those (In quest of it) meditate on the Brahman manifested (within), only through the Pranava and the knowledge that there exists only the Brahman (which it reveals). (19-22)

THE NINETY-SIX HAMSA-THREADS

The sage Valakhılya, the son of Brahman again asked Brahman thus: "Thou knowest (all things) O Lord! How many are the Hamsa-threads in number and what is the extent ?" (The Lord rephed :) " The number of forms of the beams of the Sun (of con- sciousness shining) in the heart, is ninety-six. The expirations issuing through the nostrils, out of the Cit- sutra-s (of the heart), supported by the Pranava, are six digit-lengths and ten and eighty (t.e., ninety-sıx kinds corresponding to the ninety-six first principles). (23, 24)

HAMSATMA-VIDYA ALONE, THE LIBERATION

The Paramatman that is the Hamsa moves be- tween the left arm and the right hip over the entire region of that portion of the body externally as well as internally, even as the sacrificial thread; this esoteric secret of the Brahman is not known anywhere else. Those that know (the Hamsa to be none other than

188 THE YOGA UPANIŞADS

the Paramatman), they reap the fruit of immortality. (Know) that the Hamsa does not manifest itself always. Liberation is not (within the reach of any) but the person, who has developed the faculty of meditating on the Pranava-hamsa and the. Hamsa within as identical. (25, 26)

THE SUPERIORITY OF THE INTERNAL OVER THE EXTERNAL SACRIFICE

(Those who look upon) the nine threads selected after close investigation (as the Atman), even they attain the Brahman (of their quest). The form of the internal Aditya (Sun) (of consciousness) is not known to men. Knowing that the Sun of the phenomenal world shines, those men and the gods, with prayers addressed to the Sun (of consciousness) are in quest of the import underlying the Supreme Truth. Vaja-peya (the sacri- fice of the knowledge of the unqualtfied Brahman, which is attained by such knowledge consuming the . essence of everything else) is the killer of the sacrificial animal, (the false knowledge of the Atman as the body). Indra, (Parames'vara) the deity, is the conductor of the , sacrifice. The Dharma-yaga leading to liberation is Non-violence. The Parama-hamsa is the conductor. Pas'u-påti, the Paramätman, is alone the deity. The treatises dealing with the Brahman constitute the Brahman. Brähmana-s well equipped with the know- ledge of the Veda and Vedanta take part in the sacrifice. (27-30)

THE PASUPATA-BRAHMOPANIŞAD 189

THE AS'VA-MEDHA OF THE FORM OF JNANA-YAJNA

The As'va-medha, (the sacrifice, wherein the phenomenal world is to be sacrificed, whose perfor- mance cannot be said to take place to-morrow or the day after-as the goal to be attained is simultaneous with the knowledge thereof) is reputed to be the great sacrifice. Those that have won the favour of the king of that sacrihce, (the unqualified Atman), take part in the Brahma-carya (of the attainment of the Brahman). Know that the path to liberation in the case of all lies in the path to the Brahma-yajña prescribed above. (31)

THE RADIANCE OF THE TARAKA-HAMSA

The son of Brahman (thereupon) said, "The Hamsa, the seer, has manifested himself ". The Svayam-bhu (then) dissappeared from view. (Along with Vais'ravana) Rudra also understood (from the mouth of Svayam-bhu) thus, vis, " (The final resort) of the Brahmopanisad-s, the Pranava which is the Taraka, the radiance of Hamsa, the l'asu-pati am I ". (32)

THE UTTARA-KĀNDA

THE ATTAINMENT OF THE BRAHMAN THROUGH THE CONCEPTION OF ITS FORM PER SE

The Brahman of the form of the Hamsa, indicated by the cluster of letters (vis., the Omkara), is the Isvara

190 THE YOGA UPANIŞADS

that prompts (men to betake to and avoid actions respectively leading to their welfare and misery). The knowledge that arses leading to the conviction that the Is'vara is (no other than) the Paramatman is what leads to one's becoming the Brahman himself. This is the mode of procedure for the attainment of the Brahman relating to the Atman. Of what avail is the mere talk of it ? (1, 2)

THE MANIFESTATION OF THE WORLD IN THE BRAHMAN IS MAYĀ

The light of the knowledge of the Brahman is known as the twilght (at the meeting of the inner and outer consciousness). The time of the enlightened (Jivan-mukta-s) 1s (thus) spent. When what is known as the Hamsa attains its own (inner) god, (the self- luminous consciousness, the Brahman) known as the Atman, how can there be any progeny (such as Vis'va, Viraj, etc.), arsing out of the Atma-tattva (the truth of the Atman) ? The Hamsa that is known as the internal Praava-nada (described as of eight Mātra-s in the Narada-parıvrājakopanıșad) is (the internal Hamsa) who induces knowledge (in what is internal and external conglomerated together). Internal consciousness is the concealed stalk of the (lotus of) knowledge (not capable of being' sufficiently well seen). The form that is distinctly seen and is of the character of S'iva conjoint with the S'akti comes to be revealed as "I am the Bliss of the character of consciousness", (by the keen and subtle intellect of those gifted with a subtle vision)

THE PASUPATA-BRAHMOPANIŞAD 191

The Nada, the Bindu, and the Kala, these three are the outcome of the acts of the waking world, as also the three bodies (gross, subtle and causal), the three tufts on the crests (Vis'va, Taijasa and Prajña), the external forms, five in number (the five elements and all their variants), (all these mentioned and not-men- tioned above). The Hamsa which once assumed the form of the internal consciousness concealed in all, beings, manifests itself outwardly as the Brahman, as) borne testimony to (by the S'ruti, " the existence, the knowledge, the endless is the Brahman"). (2-5)

RULE REGARDING MEDITATION ON THE HAMSĀRKA-PRAŅAVA

The Hamsarka-pranava-dhyana should be known as the meditation of the state of the Brahman being indicated by the Brahman alone, as laid down in the scriptural text (" It is only the Atman that one realizes in the attitude, ' I am the Brahman'.") (He who resorts to the meditation of this kind) is said to be immersed in the ocean of Gnosis (t.e., the Brahman). The seeker after liberation merely, by the realization of this, vig., " I am the Brahman", reaches the other shore of the ocean of Gnosis (final beatitude). (6, 7)

THE ROUSING INTO ACTIVITY OF THE ORGANS OF SENSE IS THE WORK OF ISVARA, THE SUPREME CONSCIOUSNESS

The Siva, the Lord of the Pas'u-s, is the witness of all things always, of his own accord. Directed by

192 THE YOGA UPANIŞADS

him in the proper manner, the mind of all proceeds towards its functions; the Prana (vital air) moves in its wonted course; the organ of speech functions; the eye sees forms; the ear hears all (sounds). All the other organs of sense, directed by him alone, proceed, each in the direction of discharging its functions, without intermission. This direction of his is not out of his natural inclnation, but is due to Illusion. The Pas'u-patı, the Purusa, of his own accord, enters the ear placed at his disposal and the Siva gives the ear the capacity to hear. The Parames'vara entering the mind reposed in him, gives it the capacity to function as mind in a regulated manner, standing in its very existence. Yet He alone is other than what is known, as also what is unknown. The Is'vara, assuming the form of every other created organ of sense and motor action, gives in a regulated manner (each of them its capacity to function as such). (7-14)

WHATEVER IS OTHER THAN THE ATMAN IS THE OUTCOME OF MAYA

Therefrom the eye, speech, the mind and the other organs of sense and action do not resort to the Para- matman, of the self-luminous state. The Brahman is of its own accord beyond the range of all action and shines inwardly, not subject either to logical reasoning or other testimony. He who knows thus is the real knower. (14-16)

THE PASUPATA-BRAHMOPANISAD 193

THE NON-OCCURRENCE OF THE MAYA IN THE ATMAN, IN REALITY

The innermost Atman is the transcendent radiance, while what is known as Maya (Illusion) is intense Darkness. While so, how can there be the occurrence of Maya in the inner-most Atman? Hence, by means of both logical reasoning and other testimony, as well as out of one's own expenence in the Paramātman, which is palpable consciousness and is well established by its self-radiance alone, there is not Maya. This existence and non-existence (of the Maya) therem is only due to the misconception prevailing in the mind of the people and not to anything else. From the point of view of truth, it does not at all exist. Only Truth alone exists. The popular misconception is due to the improper spreading of the light (of knowledge). Light alone exists always and hence is non-dual alone. The very mention of the non-dual state is due to the improper spreading of the hght (of knowledge). Light alone exists always. Hence Silence alone is the proper attitude to be assumed (regarding this controversy). (16-21).

THE ATTAINMENT OF THE PAKAMATMAN BY THE KNOWER OF THE ATMAN

To whom this great import is revealed of its own accord, he is not the Jiva, nor the Brahman, nor is he anything else. To him are there not the Varņa-s U 25

194 THE YOGA UPANIŞADS

(the different castes), nor the Asrama-s (stages of life i.e., of a Bachelor, householder, Vana-prastha and ascetic), nor is the Dharma (right mode of conduct) and A-dharma (wrong mode) to him; neither prohibition nor prescription. As long as all that characterizes the Brahman reveals itself of its own accord, so long not even the semblance of differences, such as misery and the like, can make its appearance. The knower of the Paramätman, even though he looks upon the world as made up of forms, such as Jiva and the like, does not see it, but sees only the form of consciousness, the substance of the Brahman alone. Even the topic of the Dharma and the Dharmin (he who holds to such conduct) will be broken asunder, should there be the slightest difference. Difference and Non-difference and the distinction between the two, there is not for the Brahman. Beyond the self, there is its own self always (for the Brahman). The Brahman alone actually exists, in substance and also in non-substance. So also, what can the wise man, who knows the Brahman, take (out of it) and what renounce? That which is of the same type as the mind upon which it depends, which transcends the range of speech and the mind, that which cannot be seen, nor grasped, which has no lineage and has no form, which is beyond the range of the eye and the ear, which outhes all signi- ficance, which has neither hands nor feet, which is eternal, all-powerful, which has permeated all, which is the subtlest of the subtle, and imperishable, such is the Brahman alone, the immortal, with the supreme

THE PAS'UPATA-BRAHMOPANIŞAD 195

Bliss of the Brahman afore it and behind it also, the supreme Bliss of the Brahman to its right and the supreme Bliss of the Brahman to its left. When one sees all of himself, always in his own Atman without fear, then he is liberated and not liberated. Liberation is only for one who is bound. (21-31)

TRUTH AND OTHER MEANS OF ATTAINING THE PARĀ-VIDYA

The Para-vidya has to be attained in this manner, by means of truthfulness, austere penance, and by adopting right ways of conduct, such as Brahma- carya (coursing along the path leading to the Brahman) and the like, and following in the wake of what is laid down in the Upanisad. It is only those that have caused their blemishes to wear away and not others who are invested by Illusion, that can see in their own bodies, the self-luminous form of the Highest Truth. (32, 33)

THERE IS RESORT TO NOTHING ELSE FOR THE KNOWER OF THE ATMAN

For that Yogin, who has grown to his full stature and for whom there is the full knowledge of this real form (of the Highest Truth), there is nothing to resort to anywhere. Even as the one full ethereal sky does not go anywhere, so also the exalted knower of the Supreme Atman, the Brahman, does not at all move whither-so-ever. (34, 35)

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TO THE KNOWER OF THE BRAHMAN THERE IS NOTHING WHATEVER AS PROHIBITED FOOD

By the avoidance of the prohibited food, the heart becomes pure. On taking pure food, the clearness of the thinking mind is attained of its own accord. The mind becoming clear, knowledge comes in its wake in the usual course. The knots (of the navel, the heart, etc.), distınctly give way. The prohibition regarding food applies only to the case of that mortal, who is devoid of the knowledge of the Brahman. Not so in the case of one who knows fully well (the Brahman), as everything, in his case, is of the form of the Atman. " I am the food always. I am the eater of the food,"- this indeed is the knowledge of the Brahman. The knower of the Brahman swallows everything with the knowledge that he is the Brahman. He who always looks upon the Brahman, kingly power and the like as his daily fare and upon death as the drink to wash it down with, that enlghtened one is always of the same type. For, by the specific knowledge of the form of the Brahman, the world becomes indeed worthy of being eaten up. The world shines in the character of the Atman, when it becomes worthy of being eaten. The Brahman is eternal in the character of the Atman. Hence everything becomes fit to be eaten. While the world has an apparent form, it becomes fit to be eaten. The lustre of one's own Atman, should it resemble anything or be capable of being measured, surely becomes eaten up. The Atman eats up its form

THE PAS'UPATA-BRAHMOPANIŞAD 197

of its own accord. There is nothing apart from the Atman fit to be eaten up. Should there be any of the form of existence, it is only the Brahman that has the characteristic of existence. (36-43)

THE SEEING BY THE MAN OF GNOSIS OF THE STATE OF THE ATMAN OF ALL

The quality of being is existence. Existence is the Brahman and nothing else. There is no existence apart from that. There is no such existence as Maya in realıty. Maya is the creature in the Atman itself of the Yogin-s, ever betaking to meditation on the Atman and shines in the form of a witness, when affected by the knowledge of the Brahman. He who Is endowed with the specific knowledge of the Brahman, though seeing all the world of his perception always, does not see it at all, as in any way apart from his own Atman .- Thus the Upanısad. (44-46)

THE BRAHMA-VIDYOPANIŞAD

[This Upanisad, which is the fortieth among the 108 Upanısad-s and is part of the Krsna-yajur-veda, deals with the Pranava-hamsa-vidya and the realization of the Brahman, through the knowledge of the same.]

THE INDICATION OF THE BRAHMAN BY THE PRANAVA, WHICH CONTAINS THE ESOTERIC SIGNIFICANCE OF THE BRAHMA-VIDYA

Then (after the acquisition, by one, of the requisite attainments for initiation into the secrets of Brahma- vidya) ıs related the Brahma-vidyopanışad (for his benefit) : By the grace of Brahman and that Visnu who commands the marvellous (power of achieving the impossible) deeds, the steady (Innermost) Fire, (by reducing to ashes the prodigious cotton-wool-mountain of the phenomenal world of Ignorance and its con- comitants), the esoteric Truth underlying Brahma-vidya, they say, is the Brahman. "Om ", the monosyllable, is the Brahman. (This is) what has been said by the expounders of the Vedanta. I shall presently relate

THE BRAHMA-VIDYOPANIŞAD 199

(what is) its body, its seat and its three durations. Therein are said to be the three Gods, the (three) worlds, the three Veda-s, the three fires, the three Matra-s (syllables) and the half Matra (half-syllable), of that three-lettered S'iva. (1-3)

THE AMPLIFICATION OF THE FOUR MATRA-S OF THE PRAŅAVA

The body of the "A " (of the Pranava) has been explained by the expounders of the Vedanta as the Rg-veda, the Garha-patya (Fire), the Earth and (God) Brahman. The "U" (of the Pranava) has been said to be the Yajur-veda, Antariksa (the region of mıd-Ether), the Daksıņa Fire, so also, and the Lord God Visnu. The "M" (of the Praņava) has been said to be the Sama-veda, and so the upper Ethereal region and so also the Ahavaniya (Fire) and the Supreme God Is'vara. The " A " has its seat in the middle of the forehead, in the middle of the region of the Sun. The " U " resembles the Moon (In its brightness) and is well placed in the middle of it (the region of the Moon in the middle of the forehead). The "M" is like the Fire in appearance, is smokeless and resembles lightning. The three Mātra-s (syllables) are similarly to be understood as of the form of the Moon, the Sun and the Fire. Even as the flame of a lamp stands over it, so also should the Ardha-mātra (the half-syllable) be understood as standing over the Praņava. (4-9)

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BREAKING THROUGH THE NADI-S AND THE SUN BY BRINGING SUSUMŅĀ TO BEAR ON THEM

That transcendent (Susumna) flame is seen to be as subtle as the fibre of the lotus-stalk. That tran- scendent Nädi, resembling the Sun and bursting through the Sun and similarly bursting asunder the Seventy- two thousand Nadi-s, pervading all, stands in the head, as if she is the giver of the boons to all beings. (10, 11)

ATTAINMENT OF LIBERATION BY THE SYMPHONY OF THE SOUND OF THE PRAŅAVA

Even as the sound of a bell cast of Bell-metal (purified sixteen times by being tempered in the juice of the Kanaka plant) finally dissolves itself for attaining peaceful silence, similarly should the Omkara (of sixteen Matra-s) be turned into account by the Yogin aiming at the attainment of the all, for his final repose. Wherein the sound (of the Omkara of sixteen Matra-s) attains its final dissolution, thereafter is the Brahman sung. That (Yogin), who dissolves his inner sense (mind) (along with the sound of the Pranava of sixteen Matra-s), makes for that immortal state of becoming one with the Brahman, (by giving up the delusion of existence apart from the Atman). (12, 13)

EXPOSITION OF THE REAL FORM OF THE JIVA

That which is called the Jiva is of three kinds : the Vital air, radiance and so also the Ether. That Jiva

THE BRAHMA-VIDYOPANIŞAD 201

is known as Praņa (vital air) which is made of a hundredth part of the awn of a grain of wild paddy. (They see the Jiva in the inner-most Atman) partakıng of the nature of Fire, taking his stand in the region of the navel, the pure Truth unalloyed, effulgent, like the Sun, with its rays, the all-pervading tran- scendent existence, (the Brahman). (14, 15)

EXPOSITION OF THE CAUSE OF BONDAGE AND LIBERATION

The Jiva is always muttering the letters "Sa" and "Ha" (in the form of "So'ham ", i.e., " He am I ;" with the elision of the sibilants "S" and " Ha", it assumes the form of the Pranava). (This form of the Japa) which emanates out of the region of the navel and which (by constantly going outwards and back again inwards) is uncontaminated by connection with worldly concerns, one should know this, for that very reason, as the impartible (Brahman). Even as the ghee (though different) from milk (is identical with it at its source), even so, (the Jiva) becomes one with its prime source, the Paramatman, through the five-fold Praņa- yāma-s (vis., Prāņāyāma, Pratyāhāra, Dhāraņā, Dhyana and Samadhi) and taking its stand in the seat of the heart, with the four-fold aspects (of Vis'va, Taijasa, Prajña and Turīya) engages itself (in the investigation of bondage, liberation and their effects). When the sphere (of the Susumna, shining at the top of the Muladhara and the triangular U 26

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Svadhisthana plexuses) in the (physical) body is not pierced through by the Kşīra-danda (milky-white shaft) (of the subtle power of the Susumna) then, in this body, without rest, the great bird (Hamsa) takes its residence at once, (taking hold of the ignorance of the Atman, and abides, moving restlessly therein, as long as the knowledge of the Atman is attained). With the out- going of breath (from the body), the Jiva attains the state of cessation of diverse aspects (consequent on cessation of functioning of his internal organs) and is released from the bondage of worldly existence, (having attained the final end of all existence), on meditating upon the divisionless (Brahman) standing mn the Ether of the heart. He is sung as the Hamsa, who knows the Hamsa seated in his heart, with the sound. of the An-ahata Ether, the self-luminous consciousness and Blıss. (16-21)

THE ATTAINMENT OF THE PARAMES'VARA POSSIBLE ONLY THROUGH HAMSA-VIDYA

After giving up Recaka and Puraka, the Yogin with a sharp intellect, taking his stand on the Kumbhaka and having attained equilibrium in the region of the navel, should bring under control the Praņa and Apana vital airs. Eagerly drinking the savoury nectar stationed in the head, in a state of mental abstraction and bathing the great god shining like a lamp in the middle of the navel, with that nectar alone, he who mutters " Hamsa", " Hamsa", for him

THE BRAHMA-VIDYOPANIŞAD 203

there is no dotage, death, nor disease in this world. Every day should he practise thus, for the attain- ment of mystic powers, such as attenuation. The man who delights in constant practice (of this kind) attains the state of Is'vara (wielding marvellous Yogic powers). Many have, by resorting to various paths, attained the state of perpetual existence. In a world, where the Hamsa-vidya has ceased to exist, there is no means to be adopted for the state of perpetual existence. (21-26)

RULE FOR DEVOTION TO THE GURU OF HAMSA-VIDYA

He, who bestows the great lore, known as the sacred and superb Hamsa-vidya, one should always betake to service under him, with superior wisdom. Whatever, in this world, whether productive of happi- ness or misery or otherwise, is the mandate of the Guru, that the disciple should carry out with pleasure, without any scruple whatsoever. Having acquired proficiency in this Hamsa-vidya by constant attendance on the Guru, and attained the direct knowledge, of his own accord, that the Atman is no other than the non-fickle Brahman, that person (the disciple) should renounce, as he would the dust of his feet, all relationship with the body, his kith and kin and the like, along with the Varna-s (castes) and As'rama-s (stages in hfe), the Veda-s, the S'astra-s and all other things. A person should ever develope

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devotion to the Guru, for attaining great excellence. The Guru alone is Hari incarnate : so says the Holy- writ. (26-31)

THE ATTAINABILITY OF THE PARAMATMAN SOLELY THROUGH THE VEDA-S AND THE GURU

What is related by the Veda, that is the supreme . end of existence. There is no doubt about it. There- from flow all things. Should there be divergence from the Veda, that will not afford sanction. Anything without sanction will contribute towards utter ruin. That which stands in the body has parts. That which Is rd of the body is the indıvisible (one Brahman). While this (Brahman) is attainable only through sound precept, why then should it (be said to) be located in every direction ? Whoever says (in whispers), " Hamsa ", "Hamsa ", that Hamsa is Brahman, Vışņu and S'ıva. One should obtain from the mouth of the preceptor (the path leading to the Hamsa) that is directly cognized and faces in all directions. (The Hamsa) stands in this body of the Purusa (Is'vara), even as the oil is in the oil-seed and fragrance is in the flower. He stands pervading the exterior and the interior. (32-35)

DISCRIMINATING BETWEEN THE FINITE AND THE INFINITE FORMS OF THE ATMAN

Even as a torch-bearer (in quest of treasure) should, on finding the treasure, give up the torch, one

THE BRAHMA-VIDYOPANISAD 205

should, on coming to realize, through knowledge, the quest of all knowledge (the Brahman), give up know- ledge thereafter. One should know the finite as resemb- ling a flower, while its fragrance is infinite. One should know that a tree has finite branches, but its shadow is infinite. The finite existence and the infinite exist- ence (the Jiva and the Paramatman) prevail every- where. The expedient is the finite (Jiva), while the end sought is the infinite (Brahman). In the finite (Jīva) Is the finite existence, while in the infinite (Brahman) is the infinite existence. The one-measured (A), the two-measured (AU), and the three-measured (AUM), on account of their difference (are finite). The half- measure should be known as the infinite, the tran- scendent (Brahman, far above the five Atman-s with their five seats in the heart, etc.); what is above that, transcends what is transcendent. (There is nothing beyond the transcendent) The finite Atman is des- cribed as of five different ways with five deities. The seat of the heart is of Brahman; in the throat takes hıs abode Visnu; Rudra stands in the middle of the palate, Mahes'vara stands on the forehead; one should find the Sada-s'iva (that never swerves) at the tip of the nose; at the end of which is the supreme seat. There is nothing beyond (the transcendent) as that itself transcends all. This is the conclusion arrived at by the Sastra-s. That seat one should know as the Dehatita (what transcends the body), wherein is seated the innermost Atman, which is twelve digit-lengths from the tip of the nose. At the end of that, one

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should know that (the all-transcendent Paramatman). Seated there, the almighty (Brahman) pervades (everywhere). (36-43)

THE YOGA, HAVING TO BE KEPT A PROFOUND SECRET FROM THE UNINITIATED, COULD BE BESTOWED ONLY ON THOSE BEST QUALIFIED FOR IT

With the mind directed elsewhere, and the eyes let fall on something else, even should it be so, the Yoga of Yogin-s has an uninterrupred course. This (fruit of Yoga) is worthy of being kept a profound secret and is conducive of doing great good. There is nothing else beyond this, there is nothing else which is conducive of as much good (as the Yoga). Having attained the nectar of pure knowledge, wherewith the transcendent, imperishable existence (the Brahman) could be determined, the profoundest of profound secrets, worthy of being scrupulously hidden from view, worthy of being grasped with great effort, (from the mouth of the great preceptor), one should not bestow it on any account, either on an undeserving son, or on an undeserving pupil. This science should be bestowed on a devoted pupil, who looks upon his Guru as God-incarnate, and is ever intent on devotion (to the Guru). One should not bestow it on others. Should he do so, the bestower of it reaches hell and shall, at no time thereafter, succeed in its accomplish- ment. (44-48)

THE BRAHMA-VIDYOPANIŞAD 207

EVEN FOR ONE POSSESSED OF THE MERE KNOWLEDGE OF THAT SCIENCE THERE IS NOT THE POSSIBILITY OF BEING SMEARED WITH VICE AND VIRTUE

He who has acquired the knowledge (of this science), whether he is a householder or a celebate, or a dweller in a forest, or a mendicant, wherever he may be, having knowledge of the transcendent imperish- able existence always, whether functioning or attached to the functions of worldly existence, attains happiness, even when about to enter another body. That man, in whatever of the several states he may be, by the mere knowledge of this science, is not smeared, either with the merit earned by the performance of Horse- sacrifices and the like observances or the sin attached to the slaughter of a Brähmana and other sinful acts. (49-51)

THE THREE KINDS OF PRECEPTORS

The supreme (Guru) is known as the promptor, the awakener, and the bestower of liberation. The preceptor should be known as of the above three kinds in this world. The prompter would show the pupil the path by pointing out that he should resort to the practice of meditation of the form-"I am the Brahman". The awakener will point to the Supreme seat by awakening in the pupil the strong belef indi- cated by "That thou art, Thou art that ", while the bestower of liberation is the transcendent Brahman, the

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Is'vara-which imparts to him the truth, " All is of my form. Thou wilt attain me. There is not even a speck beyond me"-on knowing which, one attains im- mortality. (51-53)

THE PERFORMANCE OF SACRIFICE IN THE IMMEDIATE PRESENCE OF THE SUPREME BEING, BY APPLYING ONE'S SELF TO THE PRANAVA-HAMSA

Listen, O Gautama! to a brief account of the sacrifice to be performed in the immediate presence of the Supreme Being, in the body itself, by performing which the performer reaches the eternal and undecay- ing state. In this body should he see the Bindu (the /speck) and (the Brahman) which has no parts, of his own accord. The knower of the pathway always sees the two courses (northern and southern, t. e., the junc- tion of the Ida with the Pingala and vice versa) and the equinoxes (the entry of the Prana in the crest and the Muladhara) Having previously performed the Recaka, Puraka and Kumbhaka, for one Yāma (three hours) everyday, O son ' and having muttered the two (the Omkara and the Hamsa-mantra) (along with the application of his mind to their full import) he should, in the proper order, reverently worship (the Brahman), commencing with prostration and assuming the Cin- mudra (and thas being lost in communion with it, and uttering the words " He am I.") This echpse of the Sun, O child ! is thought of as the direct sacrifice. (53-57)

THE BRAHMA-VIDYOPANIŞAD 209

THE ATTAINMENT OF BECOMING ONE WITH THE BRAHMAN THROUGH THE KNOWLEDGE OBTAINED FROM HAMSA-YOGA

It has been said that from knowledge is attained the oneness (of the inner and the outer Atman-s), even as water (becomes one) with water. By the travails in the persistent practice of the course of Yoga, these good results flow (and the Yogın becomes a Jivan- mukta). For the reason that by the practice of Yoga (the Yogin) becomes divorced from all suffering and pain, he should always practice Yogic meditation and acquire wisdom and, simultaneously with the dawning of wisdom, become merged with the Brahman. He who mutters the Hamsa-mantra, "Hamsa am I, 1 am that Hamsa", always, attains the knowledge and therefrom simultaneously assumes the real form of the Hamsa, the transcendent Brahman. (57-59)

WHENCE COULD THE HAMSA BE GOT?

The Hamsa, the unswerving (Brahman) has his abode (in the heart), in the middle of the body of all living beings. The Hamsa alone is the supreme Truth. The Hamsa alone is the true existence. The Hamsa alone is the supreme (Vedic) Text. The Hamsa alone has the sanction of the Veda-s. The Hamsa alone is the absolute Rudra. The Hamsa alone transcends the transcendent. The Hamsa alone is the Mahes'vara that takes his stand amidst all the gods. The Hamsa U 27

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alone is the fifty-one eternal verities commencing from the Prthivi (Earth) and ending with S'iva, He alone the fifty-one letters commencing from " A " and ending with the Kūta (Ksa), that are the constituents of the Alphabet. (60-63)

THE PRACTICE OF SAMÄDHI PRECEDED BY THE MEMORIZING OF THE HAMSA-MANTRA

Nowhere do people recognize a Mantra made up of sounds which have no counterparts in the Alphabet. One should seek protection at the hands of that peer- less Hamsa radıanee (Daksıņā-mūrti) well placed in the midst of the gods and facing the South and assume the Jñana-mudra posture. He should ever be engaged in concentration, ever memorizing the Hamsa-mantra reflecting on that clear crystal-lıke form, the divine form that is peerless, that has its seat in the middle region (of the body), the transcendent Hamsa of the form of the Jñana-mudra. (63-66)

EXPOSITION OF THE POSTURE ASSUMED BY THE HAMSA

The five (vital) airs, Prāņa, Apāna, Samāna, Udana and Vyana, in conjunction with the five inner senses of motor-action, are enthused by the strength of Kriya-sakti (power of doing deeds); (the five vital airs) Nāga, Kūrma, Krkara, Deva-datta and Dhanam- jaya, in conjunction with the inner senses of perception,

THE BRAHMA-VIDYOPANIŞAD 211

are enthused by the strength of Jñana-s'akti (the power of knowledge) ; the Hamsa alone stands in the form of the fire in the Muladhära, midway between the two Sakti-s; the Hamsa, by whom is assumed the Khe- cari-mudra posture, at the tip of the nose and the two eyes, having taken the form of the Sun takes his stand at the plexus of the navel, the tip of the nose and the two eyes. (66-69)

THE MODE OF PRACTISING THE HAMSA-YOGA

They say that fire stands in "A " (the Mūladhara), in "U", the heart, and " M", the middle of the eye- brows: one should kindle it with the power of the Praņa (vital air); the knot of Brahman is situated in "A", the knot of Vışnu in "U" and the knot of Rudra in "M": these three one should burst asunder with the air (of the knowledge of that Hamsa) genera ted by "A", "U" and "M". In "A" stands Brahman, in "U" stands Vişnu and in " M " stands Rudra : thence, the end (of the Pranava) is what tran- scends all, viz., the supreme being (the unqualified Brah- man). When, by the Yogin assuming the Siddhasana posture, after constricting the throat with the Jalam- dhara-mudra, the root of the Kundalınī-nādi, (as well as the vital air, introspection and the like) is arrested with the help of the Kundalini-s'aktı, this Yogin's tongue, as also the sixteen-limbed Pranava moving upwards (into the Ghantika recess) is pressed very much, (and with an attenuated form enters the cavern of the Brahman).

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Then the Tri-kuta (the junction of the three Nadr-s in the middle of the brow) leading to the threefold directions of Goläkha (the primordial Ether), Nikhara (the Cid-akas'a) and Tri-s'ankha (the Brahman devoid of the three kinds of pleasure and pain generated by desire, nondesire and other desire than for itself) and the adamantine Omkära (enter) the orifice between the two eyebrows with the duct leading upwards. Through this, forcing the Kundalıni and the vital airs, bursting through the region of the Moon, performing the Vajra-kumbha- ka-s (of Suryojjayi, S'itali and others) he should bind the nine orifices with a pure mind, mounted on vital air, with enthusiasm and at the same time with an equi- poised mind. In the seat of the Brahman there will become manifest Nada (sound). The Candra-kalā, known as Sankhini, will shower nectar Then the knower of the Brahman should discover the lamp of knowledge (the innermost radiance of the Brahman) which lifts up the six centres of energy (opening down- wards) (having become one with it). One should always worshp God, the Lord of all, inherent in all living beings, after seeing (with his own eyes), Him who is of the form of knowledge, the non-ailing, that is manifest with a divine form, himself pervading all and devoid of all taint, and should mutter (the Hamsa-vākya) (" I am) the Hamsa, the Hamsa (alone am I".) The Hamsa, abidng in the body of all living beings, is the knot of the Prana and Apana (vital airs) and is styled the A-japa. The Hamsa, which always rises and falls 21,600 times a day/ is known as " So'ham " (i.e., I am

THE BKAHMA-VIDYOPANIŞAD 213

the Hamsa). The ascetic should always meditake on the Adho-linga (the Vairaja-tattva) in the first part (Mulādhāra-cakra of the Sușumņā-nādi) ; on the flame of Fire (In the An-ahata, the innermost Atma-lınga) at the end (of the Susumna-nadi); and on the Jyotir-lınga in the middle of the brows, with the reahzation " I am He". (69-80)

THE REAL FORM OF THE ATMAN TO BE RUMINATED UPON BY THE HAMSA-YOGIN

The unswerving am I, the unthinkable am I; the non-conjecturable am I, the originless am I; the invulnerable am I; the non-embodied am I; the limb- less am I; the fearless am I; the soundless am I; the formless am I, the intangible am I; the secondless am I; the tasteless am I; the flavourless am I ; the beginningless and the immortal am 1, the imperishable am I; the sexless am I; the dotageless am I; the partless am I ; the lifeless am I; the non-mute am 1; the incomprehensible am I, the unartificial am I, inherent in the inmost am I; the ungraspable am I ; the non-demonstratable am 1; the non-descript am I; the clanless am I; the bodyless am I ; the eyeless am I; the speechless am I, the invisible am I; the caste- less am I ; the indivisible am I ; the marvellous am I; the unheard of am I; the unseen am I; the quest am I ; the immortal am I; the airless am I; the Etherless am I; the radianceless am I; the non-transgressor am 1; the tenetless am I; the unborn am I; the subtle

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am I; the changeless am I; the motionless am I; the inertia-less am I; the rhythmless am I; the unquali- fied am I; the illusionless; of the character of ex- perience am I; the propless am I; the non-functioning am I; the non-dual am I ; the not-full am I; the non- affected am I ; the immediate am I; the earless am I ; the lengthless am I; the indistinct am I; the non- ailing am I; the palpable non-dual Bliss and Wisdom am I; the unalterable am I ; the desireless am I; the smearless; the non-doer am I; the peerless am I; I am devoid of the consequences of ignorance; I am beyond the range of speech and the mind; I am not mean; I have no sorrow; doubt have I not; nor have I (the flame of) anger, I have neither beginning nor the middle nor the end ; I am like Ether; I am of the form of the Atma-catanya (Self-consciousness) ; I am the palpable Bliss and Consciousness; I am of the form of the nectar of Bliss; I take my stand in the Atman; I am the interval, I long for the Atman; I am the transcendent Atman from the Ether; I am the Is'vara; I am Isana; I am the adorable; I am the highest Purusa; I am the exalted ; I am the all-witness ; I am higher than any other entity; I am the absolute; I am the farsghted; I am the controller of all action ; I am the lord of the senses; I have the cavern (of the Brahman) as my abode; I am the saviour; I am the eye of eyes; I am Consciousness and Bliss; I am the Supreme Will; I am palpable Consciousness; I am merely of Consciousness; I am full of radiance; I am ancient; I am the luminary of luminaries; I am the

THE BRAHMA-VIDYOPANIŞAD 215

witness of inertia; I am the Turya-turya; I am beyond darkness; I am divine; I am the God; I am incapable of being seen; I am the revealed Veda; I am the Pole-star; I am eternal; I am the faultless; I am inactive; I am smearless; I am flawless; I am conceptionless; I am the obscure; I am immobile; I am the changeless; I am the ever-hallowed; I am devoid of qualities ; I am devoid of greed ; I am devoid of sense-organs; I am the controller ; I am devoid of want; I am devoid of parts; I am the Purusa, the Paramatman; I am the ancient, the Supreme Being; I am the transcendent and the non-transcendent; I am the enlightened; I am the tranquillizer of the pheno- menal world, I am the excellent nectar; I am the complete overlord; I am the time-honoured; I am the full Bliss and the one awakening; I am the innermost one essence; I am the well-known; I am the quite tranquillzed; I am the resplendent great Lord; 1 am that which should be thought of but once ; as differenti- ating between the dual and the non-dual ; the awakened I am; the protector of all beings I am; the lord in the form of radiance am I; I the great god, Maha-deva ; I am the great knowable, the Mahes'vara; I am the lberated; the all-powerful am I; the adorable and the all-pervading am I; fire am I, the Vasu-deva, with eyes glancing from the entire Universe; the superfluous in the Universe am I; the clear Visnu, the creator of the Universe am I ; the pure I am; the white, the tran- quillizer am I; the eternal am I; I am the S'iva; I dwell in the inmost hearts of all beings as the Atman ;

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the ever-existing am I; I am what manifests itself only once and always take my stand in my own greatness; I am the self-luminous mn the interior of all and the lord of all; I am the presiding resident over all beings; I am the all-pervading Svaraj (king holding sway over the Atman); I am the all-witness, the Atman of all; the dweller in the caves of all beings; I am the mani- festation of all the senses and their Guna-s (qualities), and yet devoid of all the senses ; I have my seat beyond the three states (waking, dreaming and sleeping); I bestow my favour on all. I am the Atman of the form of Existence, Consciousness and Bliss; 1 am the receptacle of the affection of all; I am Existence, Con- sciousness, and Bhss alone; I am the palpable Consciousness that is self-luminous; I am of the form of existence, inhering in all, as the Atman with accomplished existence alone; I am existence alone, which is the basis of all; I am the breaker of all bonds; I am the swallower of everything; I am the all-seeing; I am the enjoyer of everything. He, who with philosophic insight knows thus, he is indeed said to be the Purusa -Thus the Upanisad. (81-111)

THE MANDALA-BRĀHMAŅOPANIȘAD

[This Upamisad, which is the Forty-eighth among the 108 Upanısad-s and forms part of the S'ukla-yajur- veda, after dealing with the subtle Astanga-yoga, treats of the essentials of Raja-yoga, by explaining its constituents-the three kinds of Introspection, the five- fold Ether, the two-fold Taraka, etc.]

BRĀHMAŅA I

SECTION I

THE DESIRE TO KNOW THE TRUTH OF THE ATMAN

The great sage Yajna-valkya, went to Aditya-loka (the solar world). Making salutation to the resplendent Sun, he said," O Lord Adıtya ! Pray relate unto me all about the truth of the Atman." (1)

THE ANNOUNCEMENT REGARDING THE SUBTLE YOGA OF THE EIGHT ANGA-S

Whereupon the Lord (Surya-) Narayana rephed (as follows): (The means to attain it, is) the Yoga U 28

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attended with the eight Anga-s, beginning with Yama, and replete with the knowledge (" All is the Brahman ; there is no other existence apart from the Brahman"), which is presently described. (2)

THE FOUR-FOLD YAMA-S

These are the Yama-s: the conquest of cold and heat, as well as the craving for food and sleep (result- ing from the giving up of the misconception, that what relates to the body relates to the Atman); tranquillity, under all circumstances, (with the dawning of the knowledge, that there is nothing unattainable by the Atman); non-swaying (of the mind, from the high ideal set before it), control of the senses and their functioning on objects of desire : (all these four). (3)

THE NINE-FOLD NIYAMA-S

Devotion to the Guru (who dispels the darkness of the pupil's ignorance with the torch of his superior knowledge); attachment to the path (of knowledge) leading to the truth (of the Brahman) ; enjoyment of the real substance (of the Brahman), which is easily accessible (in the form of extreme Bliss, through the grace of the Veda and the preceptor); supreme satis- faction at such enjoyment of the real substance; complete detachment (from even such satisfaction); abiding at a silent, secluded and solitary spot, (by effectively controlling the mind in a desolate place, by

THE MANDALA-BRAHMAŅOPANIȘAD 219

controlling the mind at a place whether inhabited or desolate, with effort, and by controlling the mind at such a place without any effort); mental inactivity (with the firm conviction, that there is no mind apart from the Brahman); non-covetousness towards the fruit of one's actions; detachment (resulting from revulsion from everything other than the Atman), these are the nine Nıyama-s. (4)

DETAILED ENUNCIATION OF THE SIX ANGA-S, ASANA AND OTHERS

Wherein one can transport his mind (to the supreme Ätman) comfortably, wherein one can abide for a long time (without discomfort), that is the right posture to be assumed; what is constituted by Puraka (Inspiration), Kumbhaka (stabilızatıon of breath) and Recaka (expiration), of sixteen, sixty-four and thirty-two Matra-lengths in duration respectively, is Pranayama. The withholding of the mind from the objects wherein the senses indulge in functioning, is Pratyähara. Firmly implanting the Citta (mind) by inhibiting it from the objects of desire encompassing it, finally in the Supreme Consciousness is Dharana. Con- templating on the Supreme Consciousness abiding in all, (even as the Ether concentrated in the pots and pans, which becomes one with the expanse of Ether, when the pots and pans are broken) is Dhyana. The state of absorption brought on by one's being lost in Dhyana is (Nır-vıkalpa-) Samādhi. (5-10)

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THE FRUIT OF THE KNOWLEDGE OF THE SUBTLE EIGHT ANGA-S OF YOGA

Thus (have) the subtle divisions (been described). He who knows thus, he is the attainer of liberation. (11)

SECTION II

GETTING RID OF THE FIVE INHERENT DEFECTS OF THE BODY

There are five defects inherent in the body : Lust, anger, (breathing out) the inhaled vital air, fear and sleep. They are to be rooted out by means of cessation of all volition (Impregnated with desire), cultivation of forbearance, temperance in food (leading to the proper control of breath), the obliteration of the dual notion (which is the cause of fear), and beng ever devoted to the finding out of the truth (relating to the supreme end of existence, with a view to root out the sleep of ignorance) respectively. (1, 2)

LOOKING AT THE TARAKA AND THE FRUIT BORNE BY IT

After adopting the subtle course (hereinafter de- scribed) for crossing the ocean of worldly existence, (which is but a cycle of birth, death and reincarnation again and again), with sleep and fear as the crawling snakes abiding therein, violence and the like qualities

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as its series of billows, greed (of gold) as its eddy, and the wife as the submerged fen, and after overcoming rhythm and other qualities, should one have a look at the Taraka (boat ready for his use). Such a handy (Taraka) boat is the Brahman, seen at (the top of the nose and) the middle of the eye brows in the form of a flare of radiance of the Supreme Existence, Conscious- ness and Blıss. (3, 4)

THE ATTAINMENT OF THE TARAKA, THROUGH SEEING BY MEANS OF THE THREE KINDS OF INTROSPECTION

The expedient to be employed for its attainment is the seeing, by making use of the three kinds of Intro- spection . (internal Introspection, external Introspection and intermediate Introspection) (5)

SEEING THROUGH INTERNAL INTROSPECTION

• From the Muladhara onward, till the Brahma- randhra is reached, (right through the course of the Vīņā-daņda, the vertebral column), there is the Susumņa- nādi resplendent like the Sun. In the core of it is the Kuņdalıni, resplendent like myriads of lıghtnıng-streaks and as fine as the fibre of the lotus-stalk. (When the mind is transfixed), there is the dispelling of the dark- ness (of one's own ignorance). From seeing it (the Ether in the Kundalıni) (Is attained) expiation from all sins. In the two ear-holes stoppered by the two

222 THE YOGA UPANIŞADS

fore-fingers, there arises a phoo-like sound. When the mind is concentrated on that, (the practitioner) sees in the middle of his eyes a blue radiance. So also (does he) in the heart. (6, 7)

SEEING THROUGH EXTERNAL INTROSPECTION

As regards external introspection: When the practitioner sees at the tip of the nose ethereal space of four, six, eight, ten and twelve digit-lengths in succession, first of a blue colour, then of a dark blue colour resembling S'yama, then of a wavy blood-red colour, then of a throbbing bright yellow colour and lastly of the colour of orange, such a one becomes a Yogin. When the person looks at ethereal space with moving eyes, there are streaks of radiance to be seen at the rim of his eyes. His glance then attains steadı- ness. Over his crest he sees radiance measuring twelve digit-lengths ; then he attains immortality. (8-10)

SEEING THROUGH INTERMEDIATE INTROSPECTION

As regards intermediate Introspection : He sees (not far off and in front of him, Ethereal space) with a halo of yaregated and other colours, the (radiance of the) Sun, the (cool beams of the) Moon, the (dazzling brightness of the) flaming fire, and mid-ethereal space without (such halo). He becomes possessed of such aspects, assuming such aspects. By constant practice, he . (sees and) becomes the changeless, (unevolved)

THE MANDALA-BRAHMAŅOPANIŞAD 223

primordial Ether (with no quality). He becomes the transcendent Ether resembling profound darkness, throbbing with the aspect of a star. He becomes the great (expanse of) Ether shining like the diluvian conflagration. He becomes the Ether of Truth, the brilliant, all-supreme, transcendent and peerless one. He becomes the Ether of the Sun, resplendent like the effulgence of a crore of Suns. Thus, by constant practice, he becomes entirely made of that (five-fold Ether). He who knows thus. (11-14)

SECTION III

YOGA OF Two KINDS, BEING DIVIDED INTO TARAKA AND A-MANASKA

That Yoga (which is the result of the practice of the five-fold Ether aforesad), know that to be of two kinds, on account of its being classified as the first and the second. One should know the first as Taraka and its second as A-manaska (mindless). Taraka is of two kınds : Murti-taraka and A-murti-taraka. That which is within the range of the senses, (dependent on the body, commencing from the plexus of the Muladhara up to the Ajña plexus, from the anus to the middle of the eye brows) is of the Murti-taraka variety. That which is beyond the middle of the eye brows (from the Ajña plexus to the Thousand-petalled plexus) is of the A-murti-tāraka variety. {1)

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RULE AS TO THE APPLICATION OF THE MIND TO YOGA

One should practise both of them, conjointly applying the mind (to each of them). Introspection, (and not mere ordinary vision) along with the applca- tion of the mind, will be conducive to the Taraka being revealed. (2)

THE FIKST TARAKA

The manitestation of light in the cavern between the two eye brows, this is the first kind of Taraka. (3)

THE SECOND TĀRAKA

The second is the mindless variety. In the upper part of the root of the palate, there is a great effulgence of radiance. By the sight of that is the attainment of mystic powers, such as attenuntion and the like. (4)

THE END OF THE SECOND TARAKA IS S'AMBHAVĪ-MŪDRĀ

With mternal Introspection and with the eyes opening out, but devoid of the acts of opening and closing of the eyelids, this S'ambhavi-mudra is assumed. This Maha-vidya (Great lore) is, of all the Tantra-s, what is worthy of being kept a profound secret. With the knowledge (proficiency) of this is attained freedom

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from the state of worldly existence. (By the Yogin becoming a votary of this), its worship bestows the fruit of liberation. (5)

DEFINITION OF INTERNAL INTROSPECTION

That, which is beyond the range of the internal and external senses (of ordinary mortals), capable of being comprehended only by great sages, and which is of the form of liquid radiance, is the ultimate quest of internal Introspection. (6)

SECTION IV

THE CONTROVERSY REGARDING THE ULTIMATE OBJECT OF INTERNAL INTROSPECTION AMONG ADHERENTS OF DIVERSE FAITHS

The ultimate object of internal Introspection is the hquid radiance in the thousand-petalled centre of energy (at the Brahma-randhra) : (So say the Yogin-s). The ultimate object of internal Introspection is the form of the Purusa, ravishingly beautiful all over his limbs, in the cavern (which is the seat) of the Intellect, say others (the Vaisnava-s). The ultimate object of internal Introspection is the exquisitely tranquil blue- necked S'iva with five faces, the help-mate of Uma, abiding in the middle of the halo of radiance in the head, say some others (the S'aiva-s). The ultimate object of internal Introspection is the Purusa of the U 29

226 THE YOGA UPANIŞADS

size of the thumb, say yet others (the votaries of Dahara-vidyā). (1)

RULE RELATING TO THE SEEING OF THE ATMAN WHICH IS CLOSELY INTERWOVEN WITH THE ULTIMATE OBJECTS OF INTERNAL INTRO- SPECTION SPOKEN OF BY THE FOLLOWERS OF DIVERSE FAITHS

All the diverse varieties spoken of (above) are only the Atman. He who sees his ultimate object of internal Introspection from the point of view of the Atman, pure and simple, he alone is firmly planted in the Brahman. (2)

THE ATTAINMENT OF BRAHMANHOOD OF ONE WHO IS FIRMLY PLANTED IN THE ATMAN

The Jiva, the twenty-fifth eternal verity, after giving up the twenty-four eternal verities of his own creation, (viz., the five inner senses of perception, the five inner senses of motor action, the five vital airs, the five gross Elements, the mind of vohtion, thought, reasoning and self-consciousness), after being convinced by the realization, " I am the transcendent Atman, the twenty-sixth eternal verity," becomes a Jivan-mukta (liberated while yet living). Thus by the vision of internal introspection, having become the ultimate object of his own internal Introspection, while remaining

THE MANDALA-BRHMAŅOPANIȘAD 227

in the state of being a Jivan-mukta, he becomes the indivisible region of transcendent Ether (the Brahman, smultaneously with such realization). (3, 4)

BRAHMANA II

SECTION I

THE JYOTIR-ATMAN, THE RADIANT ATMAN, WHICH IS THE BASIC SUPPORT OF ALL, IS THE OBJECT OF INTERNAL INTROSPECTION

Now Yajna valkya asked the Purusa of the Solar region thus : "O Lord' the object of internal Intro- spection has been described in various ways. That has not been known by me. Pray tell me what it is." (The Lord) answered thus: " The prime cause of the five elements, the Ätman of the form of a cluster of radiant streaks of lightning, has four seats shining lıkewise, (the three Guna-s, rhythm, mobility and inertia and the Prakrti, wherein the three are in an equipoised state ; or the three states of waking, dream- ing and sleeping and the Turya (fourth), wherein the three are well-poised; or the gross, subtle and causal and the Turya sheath, wherein the three are well- poised). Right in the middle of that (radiant Atman) there is revealed the (Turya-turya) outshining Truth (eclipsing) the radiance surrounding it. That is the profound mystery that is also indistinct. (1, 2)

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THE FRUIT OF THE KNOWLEDGE OF THE JYOTIR-ATMAN

That should be known (as the other shore reached) by one embarked on the boat of knowledge, (after crossing the ocean of ignorance). That is the object of the quest through external and internal Introspec- tion. In the middle of it the world reposes. That is what hes beyond the range of Nada, Bindu and Kala, the indıvisible expanse (the one essence of con- sciousness). That is of the form of the qualified and the unqualified (Atman). He who knows that stands liberated. (3, 4)

ITS ATTAINMENT THROUGH THE SAMBHAVI

(By the Yogin who has assumed the Sıddhasana posture and the San-mukhi-mudra), the region of Fire is seen at first. Thereafter the Solar region. In the middle thereof the region of the ambrosial Moon. In the middle thereof, again, the region of the indivisible radiance of the Brahman. That shines with a white splendour like a streak of lightning. That alone is the characteristic of the S'ambhavi (which brings on the state of non-mindedness). (5)

RULE RELATING TO THE FULL-MOON-LOOK

In having a view of it, there are three kinds of looks, known as Ama, Pratipad and Purņima: (new-moon,

THE MANDALA-BRAHMAŅOPANIȘAD 229

first phase and full-moon). Looking (at it) with closed eyes is the Ama-look; with half-open eyes is the Pratipad and with fully open eyes is Purņima. Of these, the practice of Purņima should be made. The object of such vision is the top of the nose. Then is seen profound darkness at the root of the palate. By constant practice of it is seen radiance of the form of an indivisible expansive region. That alone becomes the Brahman of Existence, Consciousness and Bliss (6, 7

SAMBHAVI, THE END OF THE PŪRŅIMA LOOK

When the mind seeks repose in inborn Bliss in this manner, then occurs the S'ambhavi: That alone they call the Khe-carī (8)

THE ACCOMPLISHMENT OF THE (SAMBHAVI) MUDRA AND ITS INDICATIONS

By practising it is attained firmness of the mind. Thence the firmness of the Intellect. Its indications are as follows: First is seen what looks like a star; then what looks like a well-cut sparkling diamond and a bright mirror. Thereafter what looks like fhe disc of the full-moon. Thence what looks like the circular radiance of gems. Then what looks like the splendour of the noon-day Sun. Then is seen a ring of flaming fire, as the next in order. (9,10)

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SECTION II

EXPERIENCING THE INNER LIGHT WHICH IS THE REAL FORM OF THE PRANAVA AND ITS INDICATIONS

When (by one who is concentrating his mind on the Pranava and its import) are seen (the following indications) viz, the brightness of crystal, the colour of smoke, the Bindu (the true nature of the mind), the Nada (the true nature of the Intellect), the Kala (the true nature of the Mahat), the radiance of the star, the firefly, the lamp, the eye, gold, the nine precious gems and the like, then (1s experienced) the internal radiance. That alone is the real form of the Pranava. (1)

THE ATTAINMENT OF THE PRANAVA THROUGH THE ŞAN-MUKHĪ-MUDRĀ

Having accomplished the union of the Prana and Apana vital airs, and firmly held the Kumbhaka (by the Hatha-yoga method), the yogin should, with the firm resolve to have external Introspection at the top of the nose, make the San-mukhi-mudra with the two forefingers and hear the sound of the Pranava and others, whereupon his mind would find final repose therein (In the Brahman, at the termination of the Nada). (2)

THE KNOWER OF THE PRANAVA NOT BOUND BY OBLIGATION TO PERFORM RELIGIOUS RITE OF ANY KIND

For the Yogin (whose mind rests in the Brahman) there is no defilement of action of the form of religious

THE MANDALA-BRĀHMAŅOPANIȘAD 231

rite of any kind. Indeed action of the form of ritual of any kind has to be performed at sunrise and sunset. As, for a knower of the Atman, there is no rising and setting of the Sun of Consciousness, there is absence of action (in the form of rituals) of all kınds. (3)

ACCOMPLISHMENT OF NON-MINDEDNESS THROUGH THE UN-MANI STATE

With the dissolution of the perception of sound and the conception of duration, due to having reached a state (which is neither waking, nor dreaming, nor sleeping and, as such) not affected by day and night, when the Yogin is entirely absorbed in the Un-manī state, in consquence of the acquisition of perfect know- ledge of all things (but the Brahman), there is the union with the Brahman. Through the state of the replete knowledge of the Truth (Un-mani state), there comes on the state of (A-manaska) non-mindedness, (which 1s defined by the S'ruti as " that state of the Atman, wherein there is no pollution brought about by imperfect know- ledge," in other words, the state of the Brahman). (4)

PROCEDURE LAID DOWN FOR WORSHIPPING THE A-MANASKA STATE

Complete absence of cares is the method to be adopted for its meditation. The repudiation of all action (of the form of rituals and others) is the method to be adopted for the invocation (of the Brahman).

232 THE YOGA UPANIŞADS

Confirmed knowledge (brought about by conviction) is the seat to be offered. The state of the replete know- ledge of the Truth is the water to be offered for the washing of the feet. Perpetual non-mindedness is the holy water to be offered at worship. The functioning (of the mind) in that radiant immeasurable expanse of nectar (of the Brahman) is the ablution to be offered. The ideation of the presence (of the Brahman) every- where is the sandal paste to be offered. (The Brahman) that is the remaining in the form of knowledge is the rice dyed with termeric to be showered on it. The attainment of consciousness is the flower-offering. The form of the fire of consciousness is the incense to be burnt. The form of the Sun of Consciousness is the lamp-light offering. The accumulation, into one ocean, of all the nectar flowing from the rays of the full-moon (shining in the region between the thousand-petalled lotus and the middle of the eyebrows) is the food- offering. Motionlessness is the circumambulation. The "He am I " attitude is the salutation. Silence is the hymn of prase. Universal satisfaction is the method to be adopted for sending off the deity invoked for the worship. He who knows thus (becomes the Brahman alone). (5)

SECTION III

THE ATTAINMENT OF KAIVALYA (ALONENESS) BY THE CONTEMPLATION OF THE BRAHMAN

When once the knower of the Brahman escapes out of the clutches of the Tri-puti (the triad of differences

THE MANDALA-BRAHMAŅOPANIȘAD 233

relating to the contemplator, contemplation and the thing contemplated upon) (.e., when the knowledge resulting from contemplation of the non-relative character of the Brahman ceases to be conditioned by the triad), he becomes the radiance of the Karvalya state, that is motionless and full, and devoid of the very conception of existence and non-existence, resembling the stagnant ocean with its waves at rest, and the steady flame of a lamp in a windless spot. (1)

THE REAL FORM OF THE KNOWER OF THE BRAHMAN

By the (partial) knowledge (of the Brahman) acquired during the waking state ending with sleep, one becomes the knower of the Brahman, (while by the complete knowledge of the Brahman acquired through all the states, he becomes the Brahman alone) (2)

DIFFERENCE BETWEEN SUSUPTI AND SAMĀDHI

Even though there is agreement between Susupti (sleep) and Samädhi (concentration), in that there is the dissolution of the mind in both, still there is vast difference between the two, in that the former seeks repose in darkness and in its not being the means for the attainment of liberation. In Samadhi, the dissolution of the phenomenal world, with its inertia attenuated, takes place in the consciousness, which is the Witness U 30

234 THE YOGA UPANIŞADS

and is of the character of the functioning, in the indi- visıble expanse of the Brahman, (of the mind) trans- formed into concentration, as the phenomenal world is but the creature of the mind. (3, 4)

THE KNOWER OF THE BRAHMAN BECOMING THE BRAHMAN

Then, owing to the absence of difference, even though occasionally drawn outward (from oneness with the Supreme Consciousness), still owing to the percep- tion of the false phenomena by his mind, the knower of the Brahman, seeking his supreme goal, the experi- encing of the Bliss of existence, which manifests itself in a flash as it were, becomes that Bliss (the Brah- man alone). (5)

THE ATTAINMENT OF LIBERATION THROUGH MEDITATION OF THE BRAHMAN, PRECEDED BY THE GIVING UP OF ALL VOLITON

For the reason that for him, who has obliterated all volition, liberation is (on the palm) of his hand, by giving up his (own ideas) of existence and non-existence, and medtating upon the Paramatman (manifested in the form of the realization, "I am the Brahman"), one gets liberated. By completely renouncing again and agan, in all the states (waking, dreaming, sleeping, Turya and Turyätita), the pairs of aspects of know- ledge and what has to be known, contemplation and

THE MANDALA-BRAHMAŅOPANIȘAD 235

what has to be contemplated upon, what is the primary aim and what the secondary, what is visible and what is non-visible, the reasoning for and the reasoning against, and the like, he becomes a Jivan-mukta. He who knows thus (is a Jīvan-mukta.) (6, 7)

SECTION IV

THE FIVE STATES, JAGRAT AND OTHERS

Waking, Dreaming, Sleeping, Turiya (the fourth) and Turyatita (what lies beyond the fourth) are the five states (which are the means of liberation). (1)

DESIRE, THE BASIS OF PROCLIVITY TO WORLDLY ACTIVITIES

The Jiva occupied with the waking state, prone to be attached to the path of worldly life, eagerly desires in the following manner: "Let there be no hell and the lke, the fruits of sin for me," "Let there be heaven, the fruit of deeds of religious merit for me." (Thus desiring, the ignorant man of the world is caught in the trap of worldly-mindedness). (2)

DESIRE LEADING TO INACTIVITY

While so, the same Jiva, (disgusted with such a life, turns back from such a course) and takes to the path of inactivity in the direction of (facing) liberation

236 THE YOGA UPANIŞADS

with the resolve, "I have had enough (number) of births, the truits of (my own) actions. Sufficient (unto the day) is the bondage resulting from the cycle of births and deaths," out of the spirit of detachment coming upon hım. (3)

MODE OF CROSSING (THE OCEAN OF) WORLDLY EXISTENCE

The self-same Jīva, seeking shelter under a Guru, for the purpose of being liberated from (the bonds) of worldly existence, giving up lust and other sinful pass- ions, (which tend to tie him to the world), discharging the duties prescribed (by the Guru), equipped with the four Sadhana-s (means of attaining Salvation) and reaching the form of the Lord, remaining as absolute existence in the middle of the lotus of the heart and capable of being seen only through internal Introspec- tion, getting (once again) the remembrance of the Bliss of the Brahman described (in the Upanısad-s) and formerly experienced by him in the Susupt state, and in consequence of realizing, " I am one only and have no second. On account of the recurrence of ignorance for some time and in consequence of forgetting the mental impression formed during my waking state, I am the Tanjasa (Atman) at present; with the receding into the background of those two (Vis'va and Taijasa, of the waking and dreaming states), I am the Prajña, one alone; beyond me who have attained a difference of .state (from Jagrat to Svapna and thence to

THE MANDALA-BRAHMAŅOPANIȘAD 237

(Susuptı,) owing to the difference of abode (from Sthula to Suksma and thence to Karana) there is nothing else beside me; with my power of discernment (viz., I have no other origin but the Brahman) (dawning on me), I am the pure non-dual Brahman,"-in this manner having obliterated the impression of difference, by con- stantly meditating on the solar region manifesting itself within the body and by force of such meditation having assumed the aspect of the same, which is also the aspect of the transcendent Brahman and having taken to the path of liberation, known as perfect Wisdom, he becomes ripe for liberation (and discharges his duty).

DEMONSTRATING THAT THE MIND IS THE CAUSE OF BONDAGE AND LIBERATION

The mind, the root of all volition and the like, is the cause of bondage. The mind, rid of all that, conduces to liberation. (The Yogin) with such a mind (rid of all desires, etc., becomes a Jñanin) by depriving the mind of the impressions of phenomena, born of the eye and other senses disposed towards the external world of phenomena and looking upon the entire Universe as relating to the Atman, giving up his egoism, ever attun- ing his mind to the attitude, "The Brahman am I," treating all this about him as " That is Atman," fully discharges his duty, the moment that he realizes so. (5, 6)

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SECTION V

BECOMING A KNOWER OF THE BRAHMAN OF A HIGHER ORDER BY THE PRACTICE OF NIR-VIKALPA- SAMĀDHI (CONCENTRATION OF THE INDETERMINATE VARIETY)

After becoming the all-full Turiyatita Brahman, the Yogin, who is the Brahman alone, becomes the Brahman. Knowers of the Brahman glorify him as the Brahman. He who becomes the fit receptacle for the praise of all the world, who becomes capable of travel- ling through all the world, having dropped hıs Bındu (makıng the dissolution of the mind) in the Ether of the Supreme Consciousness and by experiencing for ever and ever the state of mndıvisible Bliss resulting from the Yoga-nıdra (Yogic-slumber) brought on by the pure non-dualistic sentience inherent in non-minded- ness, known as Nır-vikalpa-samādhi, becomes (a knower of the Brahman of a higher order, known as) a Jīvan-mukta. (1, 2)

THE ATTAINMENT OF THE STATE OF THE BRAHMAN OF THE FORM OF CEASELESS BLISS

The Yogin-s immersed in that ocean of Bliss become that Brahman, which has been characterized as the waveless expanse of the ocean of Bliss. Com- pared with that, Indra and others are blissful only to a

THE MANDALA-BRĀHMAŅOPANIȘAD 239

limited extent. He who has attained Bliss of this kind (of the limitless variety) becomes the Parama-yogin, (known as the Brahma-vit-tama, the knower of the Brahman of the highest order). Thus the Upanısad. (3, 4)

BRĀHMAŅA III

SECTION I

THE NON-MINDEDNESS ASSOCIATED WITH THE S'ĀMBHAVĪ MUDRĀ

The great sage, Yajña-valkya, asked the Purusa of the Adıtya-mandala thus: "Venerable Sire ' though the description of non-mindedness has been given (by thee), it has been forgotten (by me). Pray give us the description of it once more." Quoth the Mandala- purusa : " Be it so. This non-mindedness is a profound secret. By the knowledge of which, one may be said to have discharged his duties, that is ever associated with the S'ambhavi Mudra. (1, 2)

ATTAINMENT OF NON-MINDEDNESS ON SEEING THE INDICATIONS OF THE PARAMATMAN .

Looking upon the experiences creating knowledge of the Paramatman, as he would on the Paramātman

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himself, thereafter, seeing in his own Ätman the tran- scendent Brahman, the Lord of all, the immeasurable, the orginless, the auspicious, the transcendent Ether, which does not depend on anything, the peerless, the common goal of Brahman, Vısnu, Rudra and others and the prime-cause of all, and having thus acquired a sure knowledge of the pastime of roaming in the cavern of the Intellect, having got beyond the ken of pairs of correlatives such as, existence and non-existence, having well understood the state wherein the mind reaches the Un-mani state (wherein there is no volition) and thereafter, through the obliteration of all the senses, (the Yogin) attains the transcendent Brahman, which is motionless like the flame of a lamp in a windless spot, and is of the form of the confluence of the river of the mind with the ocean of the Bliss of the Brahman and the happiness of non-mindedness. (3)

THEN, THE TURNING AWAY FROM WORLDLY EXISTENCE

Then, like a dried up tree, having lost the prone- ness to relative knowledge, in consequence of the cessation of stupor and sleep, in the absence of inspira- tion and expiration, with an ever-motionless frame, having embraced perfect tranquillty, (the Yogin, who has become the Brahman, is lost in the Nır-vikalpa- samadhi of a long duration) when his mind finally rests in the Paramatman. (4)

THE MANDALA-BRAHMAŅOPANIȘAD 241

THE DESTRUCTION OF THE MIND THROUGH THE DISSOLUTION OF THE INNER SENSES, BY HAVING RECOURSE TO THE TARAKA-PATH

That alone is non-mindedness, wherein, like the milk in the udder of the cow, after the milk has flowed out of it (after milking or being sucked by the calf) in its entirety, when all the groups of senses have been destroyed, the destruction of the mind takes place. Thereafter, when the mind reposes with form, but is not annıhilated, (the Yogin), ever pure, realızing thus : " I am the Brahman ", and adopting the Taraka-yoga- path in accord with the precept (of the Maha-vakya), "That thou art," in the realization, "I am that Thou (the Brahman)," "Thou (the Brahman) am I", is filled with the mndivisible expanse of Bliss and becomes one who has discharged his duty. (6)

SECTION II

BY THE ATTAINMENT OF THE UNMANI STATE, THE YOGIN HIMSELF BECOMING THE BRAHMAN

With his mind immersed in the full (depth) of tran- scendent Ether, having attained the Ummani state (Nır-vikalpa-samadhı of long duration), håving re- nounced all the groups of his senses and reaped the fruit of Kaivalya ripened by the aggregate of merit accumulated through various previous incarnations, with all his sufferings and sins driven away by the U 31

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indivisible expanse of Bliss, and realizing " I am the Brahman," (the Yogin) becomes one who has discharged hıs duty. "Thou art I, there is no difference (between us both), due to the fullness of (me) the Paramatman," so saying and embracıng his dısciple (Yajña-valkya) warmly, (the Mandala-purusa) led (his dsciple) into the perfect knowledge (of the form " I am the Brahman "). (1-2)

BRĀHMAŅA IV

THE KNOWLEDGE OF THE FIVE-FOLD ETHER AND ITS FRUIT

Thereupon Yajna-valkya asked the Mandala- purusa thus . "Pray relate unto me in detail about the true characteristics of the five-fold Ether." He rephed as follows : " There are five kinds (of Ether) known as Akās'a, Parākās'a, Mahākās'a, Suryākās'a and Paramā- kās'a. Akasa is both externally and internally full of darkness (productive of stupor). Parakasa is both in the exterior and the interior, like the Fire of the Deluge (productive of delusion echpsing the stupor). That existence which, both in the exterior and the interior, resembles Radiance beyond measure (productive of pleasure eclipsing stupor and delusion) is Mahakasa. That, which both inwardly and outwardiy resembles the Sun (and is productive of perpetual happiness echpsing stupor, etc.), ıs Suryakasa. That radiance

THE MANDALA-BRĀHMAŅOPANIȘAD 243

which transcends description, which pervades every- where and is of the nature of Bliss par excellence, (productive of Tri-pad-bhuti, eclipsing every other ex- perience) is Paramakas'a. Thus, through internal introspection (the Yogin) becomes whatever he sees. (1-4)

SUMMARY OF ALL THE REQUISITE EQUIPMENTS FOR RĀJA-YOGA

The nine Cakra-s (Muladhara of four petals, Svādhıșthāna of sıx petals, Manı-pūraka of ten petals, An-ähata of twelve petals, Vis'uddhi of sixteen petals, Ajña of two petals, Talu, Akās'a and Bhru-cakra) the sıx Adhära-s (tho six regions wherein they have their supports), the three kinds of Introspection (External, Internal and Intermediate), the five kinds of Ethers (above referred to), he who does not know these well, is merely a Yogin in name; (mere book-knowledge with- out a thorough knowledge of their real nature will not count) (5)

BRĀHMĀŅA V

RULE RELATING TO THE PRACTICE OF THE MIND FINALLY RESTING IN AND BEING LOST IN THE PARAMĀTMAN

The mind with functioning leads to bondage and the non-functioning mind leads to liberation. Hence

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anything is within the range of the Citta (the thinking mind). The same Citta, when not depending on any- thing (through purity acquired from the practice of Yoga) and when it has ripened into the Unmani state of the mınd (ın Nır-vikalpa-samadhi), becomes fit for disso- lution. That dissolution should be well practised in me (the Paramatman in the form of the Mandala- purusa), who am full. I alone am the cause of the dissolution of the mind. (1-3) Of the sound produced in the An-ahata Ether (of the heart), there is the reverberation of that sound; there is radiance penetrating the interior of that reverberation. There is the mind penetrating the interior of that radiance: which mind is the doer of the deed of creating, sustaining and destroying the three worlds. Wherein that mind meets with dissolution, that is the Supreme state of Visnu (the Brahman). (4, 5)

BY THE PRACTICE OF A-MANASKA (NIR-VIKALPA- SAMADHI) IS ACCOMPLISHED THE STATE OF BEING REDUCED TO THE BRAHMAN

By the dissolution (of the mind in the Param- ätman), on account of difference being extinguished, there is the accomplishment of the pure non-dual state. This alone is the highest truth, (which I was asked by thee to explain). That knower of that (highest truth) will conduct himself through the world like a child, a mad man and an evil spirit, behaving like a dull-witted

THE MANDALA-BRAHMAŅOPANIŞAD 245

man. Thus by the practice of A-manaska (Nir-vikalpa- samädhi) alone, by such knower, ever contented, passing little urine and faeces, taking temperate food, endowed with a strong physique, with no stupor and sleep, with his eyes and vital airs in a motionless state, is attained the accomplishment of the knowledge of the form of Bliss arising out of the sight of the Brahman. (6-8)

THE GREATNESS OF THE ACCOMPLISHED (YOGIN) IN THE A-MANASKA STATE

Thus, this accomplished (Yogin) mendicant, ever intent on the drinking of the nectar of the Brahman, resulting out of the practice of Nır-vikalpa-samadhi for a long time, becomes a Parama-hamsa, known as Avadhuta. By having a look at him all the world is sanctified. Even an ignorant man intent on the service of that (Avadhuta) becomes liberated. That (Avadhuta) causes one hundred and one generations of his family to cross (the ocean of worldly existence). The entire class (consisting of) his mother, father, wife, and progeny becomes liberated .- Thus the Upanısad. (9)

THE MAHA-VĀKYOPANIŞAD

[This Upanisad, which is the Ninety-second among the 108 Upanisad-s and forms part of the Atharva- veda, deals with the impossibility of the phenomenal world that is apart from the Atman and with the reali- zation of the Brahman alone, through such knowledge.]

THOSE ELIGIBLE FOR BEING IMPARTED INSTRUCTION REGARDING THE NON-VICARIOUS EXPERIENCE OF THE BLISS OF THE ATMAN

Then quoth the Lord Brahman, " We shall presently expound the hıghest Upanısad (not easily attainable, even by the most accomphshed Seeker). This is the profoundest secret of profound secrets and should (by no means) be imparted to the vulgar (uninitiated into Yogic practices); but only to one who is of rhythmic temperament, with propensities turning inward and earnest in receiving instruction from his Guru (and seeking his grace). (1, 2)

THE REAL FORM AND FUNCTIONS OF VIDYA AND A-VIDYĀ

Then, (after equipping himself in the prescribed manner), the seeker, withdrawing himself from the

THE MAHA-VAKYOPANIŞAD 247

Vidya-caksus, (conception of the non-existence of the phenomenal world apart from the Brahman) leading to liberation from bondage, and also from the A-vidya-caksus, (conception of the existence of the phenomenal world apart from the Brahman) leadıng to bondage (through attachment thereto) and acquiring the Supreme knowledge (that the Brahman is all and has no counterpart), (sımult- aneously with such knowledge becomes a Videha- mukta). The root-cause of the conception of the non-existent phenomenal world as really existing is the Tamo-drs (vision obscured by darkness, which screens off the real existence, the Brahman). The entire phenomenal world, (which apparently exists as long as the obscured vision persists and perishes, in course of time, with the dawning of the true knowledge of the Brahman), from the Brahman (obscured by misconception) down to the non-sentient (mineral) kingdom comprisıng the endless, ındıvisıble Brahmnda, (prodigious Universe of) the macrocosm, Is Darkness. What is addicted to the observance of rituals prescribed in all the Veda-s, having as its objective the fulfilment of cherished desires, is the world. (3, 4)

THE MANIFESTATION OF THE PARAMATMAN THROUGH THE PRACTICE OF THE HAMSA-VIDYA

That Atman is not this Darkness. The Vidya, (the knowledge, indeed, of the absolute Truth . the

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Brahman, which alone exists without a counterpart). the Cid-aditya (the Sun of absolute conciousness) that manifests itself both inside and outside the phenomenal world of crass ignorance, the region of the absolute radiance of consciousness, that alone should be grasped (by the Tivra-tara seeker) and not the other, (which exists merely in the form of qualified knowledge and which, though leading to the same goal, bears fruit after considerable delay.) "That Sun, (the goal of the Gayat-tri), is the Brahman-the Hamsa (the Sun) connected with the A-japa-gayat-tri, (that has per- meated the body through the Nadi-s and through every act of inspiration and expiration, naturally and without effort, muttering the A-japa-mantra, "Ham " "Sah,") that I am": That (knowledge of the oneness of the Paramätman) is capable of being acquired, by the Praņa and Apana (vital airs) flowing inward and outward from opposite direc- tions mn this manner, (t.e., by muttering the Hamsa- mantra). The seeker, having acquired that (know- ledge of the Atman through the three stages of Jñana, Vijnana and Samyag-jñana) after persistent application for a long period, when the Atman is intensely meditated upon in its three-fold aspects (of Vis'va, Viraj and Otr, individually, collec- tively and by both the methods conjointly), the Paramatman manifests himself (as a result of the annihilation of false-existence, non-sentience and misery) as Existence, Consciousness and Bliss. (5, 6)

THE MAHA-VAKYOPANIŞAD 240

THE REAL FORM OF THE STATE KNOWN AS THE KNOWLEDGE OF THE TRUTH

(The state known as the knowledge of the Truth) intensely resplendent with the radiance of myriads upon myriads of Suns (taking their rise simultaneously) is like the waveless deep (ocean), incapable of being absorbed on account of its very fulness. This is not Samadhi. Nor is this the successful accomplishment of Yoga. Nor is this the final dissolution of the mind. That is the oneness of the (Inmost) Brahman. What is of the colour (and form) of the Cıd-aditya on the other side of darkness (the entire phenomenal world), which the seeker on recognition salutes and at once becomes, after deeply thinking over all forms and names and arriving at the conviction (that they are false); the significance of which the Lord Brahman explained long long ago (and also) Sakra (the king of the gods), whose fame as a great knower (of the Brahman) has reached the four cardinal points; he who knows the Paramatman as of this nature, that very moment attains immortality (at-one-ness, with the Paramätman). There is no other path for the attain- ment of the path of liberation. In this manner the gods also, by means of the Yajña (knowledge, that there is nothing else besides the Brahman) have worshipped the Yajña (Visnu, that is the Brahman). Those Dharma-s (lines of conduct) (of the gods who have become Jivan-mukta-s on account of such know- ledge) stood always foremost. That heaven wherein U 32

250 THE YOGA UPANIŞADS

the Deva-s remain Sadhya-s (Jivan-mukta-s) from days of yore, the illustrious knowers of the Brahman, on attaining (that heaven), shine forth therefrom. (7-10)

MEDITATION ON THE RADIANT PRANAVA-HAMSA

That transcendent radiance (the Cid-arka, the Sun of Consciousness), am I. The radiance of the Arka (the Sun), the Siva, am I. The brilliant white am I. This all radiance am I. Om! (In this manner the Gods and the Jīvan-mukta-s alike, meditate on the internal Atman, as differentiated from the transcendent Atman and the Paramätman which has no counterpart, and is the import of the Omkara). (11)

THE FRUIT OF THE VIDYA OF THE RADIANCE OF THE HAMSA

This (Vidya), the Siras of the Atharva-veda, he who studies; by studying it early in the morning, he destroys the sin committed at night; by studying it at sun-down (he) destroys the sin committed during day time. The sinner studying it both at day-break and sunset is rid of his sins. He who studies it at noon, facing the Sun, is released from the five great sins, as well as the smaller sins. He gains the merit flowing from the study of all the Veda-s. He attains oneness with S'ri Maha-visnu. Thus the Upanisad. (12)

THE YOGA-KUNDALY-UPANIŞAD

[This Upanisad, which is the Eighty-sixth among the 108 Upanisad-s and forms part of the Krsna-yajur- veda, incidentally deals with an exposition of the Hatha- and Lambika-yoga-s and concludes with an account of the non-qualified Brahman, the quest of all seekers.]

CHAPTER I

THE THREE EXPEDIENTS TO BE RESORTED TO FOR THE CONQUEST OF THE VITAL AIR

The two causes that operate on the mind (and bear on its activity or mnactivity) are the forces of revived memories (previous experiences) and the vital air (breathed in and breathed out), (without proper regu- lation and control). When either of the two ceases to operate, both of them alke become inoperative. Of the two, a man should first of all subjugate, for ever, the vital air. (The means to be employed for attaining this) are temperance in food, assuming the proper posture and the rousing of the power as the third step. (1, 2)

252 THE YOGA UPANIŞADS

TEMPERANCE IN FOOD

Listen earnestly, O Gautma ! to the description of these, which I shall presently deal with. Partaking of nourishing and sapient food, leaving off a fourth part of it and that too for affording satisfaction to S'iva ; that is known as Temperance in food. (3, 4)

THE PADMA AND VAJRĀSANA POSTURES

Postures are said to be of two kinds : the Padmā- sana and the Vajrasana. When one places the soles of his feet over the two thighs (crosswise, the right sole over the left thigh and the left sole over the right thigh), this becomes the Padma posture, which destroys all sın. One should place the left heel under the knot of the navel and the other heel over it, with his neck, head and body in a line. This is known as the Vajrāsana posture. (4-6)

THE ROUSING OF THE POWER AND THE TWO WAYS OF PRACTISING IT

The Kundali alone would constitute the power. The knowing man should rouse it well, from its own seat (in the region of the navel) on to the middle of the eyebrows. (This) is said to be the rousing of the power. In the practice of it are two things important : the rousing of the Sarasvati (Nadi) and the holding up of the vital air. Then, by such practice, the Kundalin would acquire its rectitude. (7, 8)

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THE ROUSING OF THE SARASVATI

Of the two, I shall presently relate unto thee about the rousing of the Sarasvati, even as it was related unto Arundhatī by knowers (of Yoga) of yore. By the rousing of it (the Sarasvatī-nādi), the Kundalini itself does by no means move; when the vital air courses through the Iḍa and the Padmāsana posture has been firmly assumed, the man of clear intellect should elongate atmosphere of four digit-lengths to twelve digit-lengths, surrounding the (Susumņa) Nadī with such (elongated vital air) and then should hold it fast with (the aid of) both of the thumbs and forefingers of his hands (placed over the ear-holes, the nostrils and the mouth) and, with his own effort, pass the vital air from the right into the left (Nadi) again and again, for a couple of Muhurta-s (of one and a half hour's duration each) without any fear. Then should the man of clear intellect slightly draw upwards the Susumna having its abode in the Kundali. By such act the Kundalınī would reach the mouth of her Susumņa (Nadi). Then, this vital air would quit it and of its own accord reach the Susumņā. Then should he make the Tana (Bandha) in the belly and when the constriction of the throat is effected, by the rousing of the Sarasvati, the vital air of the chest would (be forced to) take an upward course. With the rousing of the Sarasvati he should expel the vital air through the Solar Nadi (Pingala) and by the constriction of the throat, the vital air of the chest would (be forced to) take' an upward course. Hence

254 THE YOGA UPANIŞADS

should (the Yogin) always rouse the Sarasvati pregnant with sound and by such rousing alone the Yogin will be rid of diseases. Dyspepsia, dropsy, enlargement of the spleen and other such diseases affecting the middle of the belly, all these perish of a certainty by the rousing of the Sarasvati. (9-18)

THE VARIETIES OF PRĀŅĀYAMA

Then I shall presently relate briefly about the control of the vital air. Prana is air coursing through the body and Ayama is said to be Kumbhaka (holding under control). The same is said to be of two kinds: the combined (Pranayama) and that (which is practised) alone by itself. One should practise the combined Praņāyāma till he attains success in the (practice of Kumbhaka) alone by itself. The Kumbhaka which is practised along with Surya, Ujjayi, S'itali and Bhastri as the fourth, that is the combined Kumbhaka. (19-21)

THE SÜRYA-KUMBHAKA

In a hallowed and secluded spot devoid of pebbles and the like, which is within the ambit of a bow (in extent), devoid of chillness, fire and water, sacred, on a seat neither high nor low, which gives comfort and is easy to take, assuming the Baddha-padmasana posture, and with the rousing of the Sarasvati, slowly drawing in the external air through the right Nadi, one should fill.in the air as much as could be desired and then

THE YOGA-KUNDALY-UPANIŞAD 255

expel it through the Ida or drive up the air slowly for purifying the skull. This destroys the four kinds of disorders arising out of Väta and also intestinal worms. This should be practised again and again and is known as the Surya variety. (22-26)

THE UJJĀYI-KUMBHAKA

With the mouth well under control, slowly drawing the air through the two Nadi-s (Ida and Pingala) in such a way that it may occupy the space from the throat up to the heart, making a noise, one should hold the vital air as before and then expel it through the Ida. This meritorious and excellent practice removes the heat produced in the head, and phlegm of the neck and further, drives away all diseases and raises the warmth of the body; and destroys the dropsy of the Nadi-s and the disorders affecting the humours. This should be performed by one while moving and standing and is known as the Kumbhaka called Ujjayi. (26-29).

THE S'ITALI-KUMBHAKA

The man of clear intellect should, after (per- forming) Kumbhaka as before, draw in the air through the tongue and should slowly expel it through the two nostrils. Dyspepsia, enlargement of the spleen and the like disorders, consumption, bihousness, fever, thirst and poisons, this Kumbhaka known as Sitali kills. (30, 51)

256 THE YOGA UPANISADS

THE BHASTRA-KUMBHAKA

The man of clear intellect, after assuming the Pad- mäsana posture, and keeping his neck and belly in a line, controlling well the mouth with effort; chould expel the vital air through the nose, in such a way that it occupies with a noise the cranium from the throat. He should fill in a little air up to the lotus of the heart. He should again expel it as before and fill it in, again and again. Even as the pair of bellows of blacksmiths is blown in quick succession, in the same manner should he cause the air in the body to move slowly. Until fatigue is experenced by the body, he should expel the air through the solar Nadi Until the belly becomes filled with the air, lightly holding the middle of the nose with the two forefingers, but not tightly, performing Kumbhaka as before, he should expel the air through the Ida. This, which takes away the heat produced in the throat, raises the warmth of the body, kindles the Kundali, is endowed with good qualities and kills sin, is auspicious and health-giving, destroys the phlegm and other obstruction in the interior of the mouth of the Brahma-nadi, breaks through the three kinds of swelling brought about by the operation of the three Guna-s, should be specially performed. This is known as the Kumbhaka called the Bhastra. (32-39)

RULE RELATING TO THE THREE KINDS OF BANDHA-S

When Kumbhaka of the four varieties has been well mastered, these three Bandha-s should be practised

THE YOGA-KUNDALY-UPANIŞAD 257

by the Yogin-s devoid of impurities. The first is the Mula-bandha. The second is named Uddiyana. The third is the Jalamdhara. Their description is detailed (here under). (40, 41)

THE MOLA-BANDHA

When one makes the Apana with the downward course move upwards by force, by constriction (of the sphincter-muscle of the rectum) as they call it, this is known as Mula-bandha. When the Apana coursing upwards reaches the region of fire, then the flame of fire, caused by the vital air to move up, increases in its height. When the fire and the Apana reach the heated Praņa (vital air), then by that (Prana) in an overheated condı- tion is a flame generated in the body. By that flame the sleeping Kundalini, being very much heated, is roused and like a snake belaboured with a stick, be- comes erect with hissing and by way of entering its hole, reaches the interior of the Brahma-nadi. Hence should always be practised the Mula-bandha by the Yogin-s. (42-46)

THE UDDIYANA-BANDHA

After the Kumbhaka and before expelling the vital air, the Uddiyānaka has to be performed, by which Bandha the Prana (vital air), rises up into the Suşumņā Nādi and for that reason this has been called by Yogin-s by the nate of Uddiyana. While in -the U 33

258 THE YOGA UPANIŞADS

Vajrāsana posture, one should firmly hold with the two hands the two feet and press the knot near the region of the ankles against them. Then he should resort to the Pascima-tana in the belly, the heart and the neck, whereby the Prana (vital air), would slowly and steadily reach the junction of the belly. This should always be performed slowly, after shaking off all disorders of the belly. (47-50)

THE JALAMDHARA-BANDHA

The Bandha, known as the Jalamdhara, should be performed at the end of the Puraka (after inhalation). This is causing obstruction to the passage of the vital air, of the form of constricting the throat. When cons- triction of the throat is made by suddenly contracting the nether part of it and with the Pascima-tana of the middle, the vital air will enter the Brahma-nad. Having assumed the proper posture well, in the manner described above and roused the Sarasvati, he should control the Praņa-air. (51-53)

PRESCRIPTION REGARDING THE NUMBER OF TIMES OF KUMBHAKA PRACTICE

On the first day should be practised the four kinds of 'Kumbhaka-s, (at the rate of) ten of each several kind. On the second day in the same way, but with the number increased by five. On the third day, twenty (of each kind) will do. Thence, everyday, by

THE YOGA-KUŅDALY-UPANIŞAD 259

increasing the number by five (progressively) per day, the Kumbhaka should be performed everyday along with the three Bandha-s. (54, 55)

THE OBSTACLES TO THE PRACTICE OF YOGA AND OVERCOMING THEM

Sleeping during day-time (results from) keeping awake or excessive sexual intercourse at night ; several (evil) concomitants (arise) from constant obstruction to the passing of urine and faeces ; disorders incidental to irregular postures (spring) out of (the practitioner's) anxious thought being devoted with effort to the breathing of air. When the practitioner with due restraint holds his breath, disease is very soon produc- ed. And when he complains in this manner : " Disease has been generated in me because of the practice of Yoga ", thenceforward he should refrain from such practice. Thus is said to be the first obstacle The second is what is known as doubt (as to its efficacy). The third is the state of confusion. The fourth is called indifference. The fifth is of the form of sleep. The sixth is cessation. The seventh is said to be delusion. Concern with worldly affairs is the eighth. What could not be adequately des- cribed is the ninth; while the tenth is by wise men said to be the non-aptitude for the understanding of the truth of Yoga. The intelligent practitioner should avoid the aforesaid ten obstacles by means of close investigation. (56-61)

260 THE YOGA UPANIŞADS

THE ROUSING OF THE KUNDALINI BY THE PRACTICE OF YOGA

Then should the practice of regulating the breath be constantly performed by the man of intellect, with abiding faith in the truth. In the Susumna the mind . takes its repose. The vital air does not leap forwards. When the accumulated impurity (clogging the Susumņā- nadi) ıs completely withered and the passage of vital air through the Susumna is effected, by performing Kevala-kumbhaka therein, then, the Yogin forcibly causes the Apana air with the downward course to move upwards by constriction, as they say, this is what is termed the Mula-bandha. The Apana having taken an upward course goes along with fire to the seat of the Prana (vital air). Then the fire, mixing up the Prāņa and Apana, soon reaches the Kundalıni. The sleeping (Kundalınī with) the coiled form, being well heated by that fire and roused by the flow of air, stretches its body in the interior of the mouth of the Susumņā. (62-66)

THE KUNDALINI, REACHING THE THOUSAND-SPOKED LOTUS BY BURSTING THROUGH THE THREE KNOTS

Then breaking through the knot of Brahman generated out of Rajo-guna, the Kundalint will at once flash like a streak of lightning in the mouth of the Suşumņa. Then it soon reaches the knot of Vignu higher up, taking its stand in the heart; thence it goes

THE YOGA-KUNDALY-UPANIŞAD 261

further higher up, where there is the Rudra-granthi and breaking through the middle of the eyebrows, where the knot has its origin in the Ajña-cakra, it reaches the region of the cool-rayed Moon, where the Cakra with the sixteen petals, known as An-ahata, is ; there the vital air causes the moisture, produced by the cool-rayed Moon to dry up of its own accord; then moved aloft by the force of the Prana (vital air) the Sun dries up the blood and the bile. When the Prana reaches the circle of the Moon, where there is pure phlegm in the form of a fluid sprinkled, how can this fluid of a cold character become hot? So also the white form of the Moon is heated violently at once. The agitated (Kundalınī) moves upwards and the shower of nectar flows more copiously. As a result of swallowing this, with the Citta (of the Yogin) kept away from all sensual plea- sures, the young practitioner, exclusively absorbed in the Atman and partaking of the sacrificial offering called nectar, will take his stand in his own self. (67-73)

THE DISSOLUTION OF PRANA AND OTHERS AND THE SPREADING OUTWARDS OF DISSOLVED ONES

The Kundalın then goes to the seat (of the Saha- srära) giving up the eight forms of the Prakrti (Earth, Water, Fire, Air, Ether, the Manas, the Buddhi and the Ahamkara) and after clasping (the eye, the mind, the Prana and others) in her embrace goes to S'iva and clasping (Siva as well) dissolves herself (in the Sahasrära). So also the very next moment, the

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Rajas, (solar and born of Prakrti, the Jiva-tattva) and the Sukla (lunar, of the Is'vara), these two dissolve themselves in Siva (seated in the Bindu of the Sahas- rära). The very next moment thereafter the breath also dissolves itself; the Prana and the Apana born together (of the same qualty as and in the presence of Siva in the Sahasrara, t.e., non-differentiated) do like- wise, having reached an equipoised condition (no longer going up or down). Then (with the Prana spread out- wards) in the form of attenuated elements or (in the mere remembrance of it) the mind reduced to the form of faint impressions and speech remaining only in the form of recollection, (the Yogin) thrives. All vital airs then spread themselves outright in (his body), even as gold in a crucible placed on fire. (74-76)

EXPERIENCING EVERYTHING AS CONSCIOUSNESS ALONE DURING SAMADHI

By causing the body made of the elements to be absorbed in a subtle state in the form of the supreme deity (the Paramatman), the body (of the Yogin), giving up its impure corporeal state, will attain the very subtle state of the pure Brahman (supporting the Prapañca, from all sides around). That which is released from the state of nonsentience, which is devoid of impurities, which is of the character of absolute con- sciousness, which is of the character of the attribute "I" of all beings, (the Brahman), the subtlest form of That alone is the Truth (underlying all things).

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The release from the notion that the Brahman is qualified, the delusion about the existence or non- existence of anything apart from the Brahman (which should be annihilated) and experiences such as these that remain, these the Yogin should know as the Brahman and simultaneously with the dawning of such knowledge of the form of the Atman, is liberation attained by him. When such is not the case, only all kinds of absurd and impossible notions arise, such as the rope-serpent and absurd notions brought about by delusion, such as the notion which men and women have of silver in the shell of the pearl-oyster, only to persh. (The Yogin should realize) the oneness (of the Vis'vätman and others up to the Turiya) of the microcosm, with the (Virad-ätman and others up to the Turtya of the) macrocosm, also of the Linga with the Suträtman, of Sleep with the unmanifested state, of the Atman manifested in one's self with the Atman of consciousness. (77-81)

SAMADHI-YOGA

The auspicious power, Kundalini by name, which resembles the fine fibre of the lotus-stalk, having bitten the knot-like Muladhara with the top of its hood, as if it were the root of the lotus and taken hold of its tail with its mouth, reaches the Brahma-randhra. The practitioner, after assuming the Padmasana posture, remaining at ease, constricting the anus, sending up- wards (through the Susumna path) the vital air, should

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have his mind absorbed in the Kumbhaka. In virtue of the action of the vital air, the fire, reaching the Svadhisthana bursts into a blaze. The king of serpents, the Kundalıni, roused by the onslaught of the fire and the rushing of the air, then breaking through the knot of Brahman, thereafter breaks through the knot of Vıșnu. Having broken through the knot of Rudra also, he breaks through the six lotuses. Then, in the thou- sand-petalled lotus the (Kundalınī) S'aktı delights in the company of S'iva. This state (of having pierced through the phenomenal world of differences and reach- ed the form of the Brahma-vidya) alone should be known as the transcendent state of Videha-mukti and this alone is the cause of the manifestation of Supreme Blıss .- Thus. (82-87)

CHAPTER II

THE KHE-CARI VIDYĀ

Then I shall presently relate about the Vıdya styled as the Khe-cari. He who has duly mastered this is devord of dotage and death in this world. He who is afflicted with mortality, disease and dotage, O Sage ! should, after coming to know of this Vidya and applying his intellect more firmly, practise well the Khe-carī (travers- ing the ethereal regions). He who has gained a know- ledge of the Khe-cari from books, from the exposition of

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the meaning of the same and from having recourse to its practice, becomes the destroyer of dotage, death and disease on the face of this Earth. Him should one ap- proach for shelter, looking upon him as his Guru from all points of view. The Khe-cari-vidya is difficult of attainment. Its practice can be had only with great difficulty. Its practice and performance do not simulta- neously bring success (to the practitioner). Those that are intent on practice alone do not discover the (right mode of) performance. One attains (right) prac- tice, O Brahman ' at sometime in the course of several births, but right performance is seldom attained even at the end of a hundred births. The Yogin, after making practice (of the right sort) at the end of several births, gets, at sometime in some other birth, the (right mode of) performance, rendered possible by such pre- vious practice. When the Yogin gets (the secret of) performance from the mouth of his Guru, then alone does he attain success therein, as described in the series of books (relating to the Vıdya). When he attains success in performance, both out of theoretical know- ledge gleaned from books and its application in actual practice, then he attains the state of Siva, liberated from all attachment to worldly affairs. Even Guru-s are powerless to impart instruction without reference to the S'astra-s (bearing on the subject). Hence, O Muni ! this Sastra is much more difficult of access. So long as he does not get the S'astra, the mendicant has to wander over the face of the Earth till then. When, however, the Sastra is got, then stands success on the U 34

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palm of his hand. Success has nowhere been met with in the three worlds without the S'astra. Hence, one should think of S'iva, the bestower of successful per- formance, the bestower of the S'astra, the unswerving, the bestower of the right sort of practice, and then seek refuge (under him). Having got this Sastra from me, one should not reveal it to others. Hence, with all effort should it be guarded as a secret, by him who knows it. Resorting to that place where the Guru, the bestower of the divine Yoga is, O Brahman! there, understanding with a subtle intellect the Khe-cari Vidya as taught by him, one should, under his instruc- tions, commence his practice, in right earnest without giving way to sloth. The Yogin will attain successful accomplishment of the Khe-cari out of this lore. Re- sorting to the Khe-cari Yoga, along with the Khe-carī Mudra, filled with the Khe-cari Bija ("Hrim, etc.,") having become the lord of the Khe-cara-s (the Sun), (after disembodiment), the Yogin will always, dwell in the worlds floating in the expanse of Ether. (1-17)

THE EXTRACTION OF THE KING OF MANTRA-S, THE KHE-CARI MANTRA

(By joining together) the Khe-cara (the letter " H," which goes by that name), the Avasatha (the letter "I" representing the power of retention) and Vahnı (the letter " R", signified by fire) and bedecking it with the Ambu-mandala (the nasal half-syllable "M", known as Bindu, signified by the word " Drop of

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water "), what is known as the Khe-cari Bija, viz., " Hrim" (is obtained). The Yoga, known as Lambika, (hanging in middle space) performed with that, will be successfully accomplished. Then should he extract the ninth letter from Somams'a (the Candra-bīja " Sa") counting backwards from it, viz., the letter " Bha"; thence the ninth letter counting forwards, the letter of the form of the Moon, viz., "Sa" ; thence the eighth letter counting backwards, viz., "Ma," as the next letter, O Mun! sımilarly the fifth letter taken in that manner (backwards) from such letter (viz., " Ma ") as the next letter (viz., "Pa"), then the letter indicated by the Moon, viz., "Sa", (all these marked with the Anus- vära); and (lastly) the Kuta (made up of "K and sa" and the Anusvara). (Thus gathered together, the seven syllables), Hrim, Bham, Sam, Mam, Pam, Sam and Ksam, (constitute the Khe-cari Mantra). (17-20)

BY MUTTERING THE MANTRA, THE KHE-CARI (YOGA) IS SUCCESSFULLY ACCOMPLISHED

This is attained only out of the Guru's precept and bestows all the accomplishments attainable through Yoga. The Yogin, the Maya born out of whose body takes shelter in his curbed internal organs of sense, would not attain it even in his dream. He who mutters this, with the proper amulet, 500,000 times a day for twelve days continuously, for him there will result, of its own accord, the successful accomplishment of the Khe-cari Yoga. All obstacles vanish; his tutelary deties bestow

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their grace; wrinkles and grey hairs will meet with destruction without doubt. Having obtained this great Vidya, he should then practise it with fervour. Other- wise, O Brähmana! it wears away and is of no avail to the Yogin. When, in the course of the practice in the path of the Khe-cari, one does not gain this Vıdya, which is filled with nectar, then in the course of its per- formance he should attain the Vidya and should ever mutter it. Adopting any other course, O Brāhmana ! he shall not attain even a little success. When this S'astra is attained, then should he seek shelter in the Vidya. Then the Muni will soon attain the success arising out of the Vıdya. (21-27)

THE METHOD TO BE ADOPTED FOR THE PRACTICE OF THE KHE-CARI

Having well drawn up the tongue from the root of the palate, the knower of the Atman should, for seven days, cleanse all impurities in the manner described by his Guru. Having brought a sharp-edged, well-oiled and clean instrument resembling the leaf of the milk- hedge plant, he shouid then scrape off the froenum of the tongue, to the extent of the breadth of a hair (with the instrument). Leaving off every other kind of work, he should treat with the application of the yellow myrobalam and rock-salt well-pulverized together. When seven days have elapsed, he should once again scrape it off, only to the extent of the breadth of a hair. In this manner, by degrees he should practise for six

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months, applying himself to it always with due care. In the course of six months the fold of skin (froenum) at the base of the tongue will vanish. The Yogin should then bandage the tip of the tongue with a piece of cloth and then should he draw it up gradually, after knowing the proper season, time and manner of action. In the course of the next six months, O Muni! by thus daily pulling it up, it will reach the middle of the eye- brows and obliquely up to the crevice of the ear. Being moved by stages, it will reach downwards as far as the root of the chin. In the course of the next three years it will, quite in a playful mood, reach up to the fringe of the hair over the crest, and obhquely up to the root of the tuft and downwards up to the well of the throat. In the course of the next three years, it will undoubtedly reach the Brahma- randhra and stand surrounding it completely. Obli- quely it will reach the outer surface of the crest, and stretch downwards up to the crevice of the throat and gradually will burst open the Maha-vajra door of the cranium. (When) the Khe-cari Vidya described above, along with the concerned Bija (syllables), becomes diffi- cult of attainment, then should he observe the six Anga(-nyasa-s) of the Vidya, by muttering the sıx syllables (of the Mantra) with their distinct intonations. In the same manner should he perform the Kara- nyasa-s for the purpose of attaing all accomplishments and the like. In this manner should the practice be made step by step and not all at once. Whosoever practises all at once, his body shall meet with dissolution

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Hence, O chief among the Muni-s! the practice should be by stages, whereby the tongue could reach the crevice of the Brahman by the external path. Then pressing with the tip of the finger the bolt of the Brahman, (the Uvula) unbreakable even by the gods, (the Yogin) should thrust his tongue alone. By doing in this manner for three years one opens the door leadıng to the Brahman. After entering the Brahma- dvära, one should commence the practice of churning well. Certain adepts practise it even without churning. In the case of the Yogin who has successfully attained the fruits of the Khe-cari Mantra, there is success even without the churning. Having performed the mutter- ing of prayer and the churning, very soon he will get the fruit. Having placed a probe made of gold, silver or steel along with a thread soaked in milk in the nostril, holding the vital airs in the heart and assuming a posture comfortable to himself and with his eyes firmly fixed in the direction of the middle of the eye- brows, he should gradually make the churning pro- perly. In the course of six months churning will be accomplished by the mere thought of it, even as sleep in the case of children, the mere thought being enough to bring it about. (Practising) churning always con- tinuously does no good and should be resorted to once a month. The Yogin cannot traverse the path with his tongue always. By practising in this manner for twelve years will success be surely achieved. The Yogin will himself see, in his body (the microcosm), the entire un- verse (the macrocosm) distinctly (by stages, and the

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forms of the Viraj, Sutra, Bija and Turyatman-s). Wherein (i.e., in the Sahasrara) the upward ascending Kundalinī, with the shining teeth (t.e., the tongue of the Yogin) traverses, that is the great path resembling the macrocosm .- Thus. (28-49)

CHAPTER III

THE MELANA-MANTRA

(Hrim, Bham, Sam, Mam, Pam, Sam, Kşam)

DIFFERENCE IN SEEING DUE TO DIFFERENCE IN THE PHASES OF THE LUNAR FORTNIGHT, SUCH AS, AMA-VĀSYA, PRATIPAD AND PURŅIMĀ

Quoth Brahman :

Pray relate unto me, O Samkara! about what is symbolıcally described as Amā-vāsya (complete shut- ting), Pratıpad (partial shutting) and Paurņa-māsī (keep- ing wide open the eyes). When during practice there is difficulty felt in exercising the eye, during such times the Pratipad (using the eye half-shut)or the Ama-vasya (keeping it completely shut) should be resorted. to. One should get confirmed and stabilized in the Paurņa-mäsī (using the eye wide open). That is the way and none other. (1, 2)

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RULE REGARDING THE PORNIMA VISION

Going in quest of sensual pleasures, due to desire and passion and getting deluded in the gratification of desire and passion, due to attachment towards sensual pleasures, these two should the Yogin always entirely avoid and seek shelter in the non-unctuous Atman. Should he desire what conduces to his own welfare, he should give up every other thing. Having projected his mind (endowed with Purņmā vision) into the Kundalinī Saktı, then again concentrating his mind in the middle of the Saktı, looking at (it through) his mind with his mind, (i.e., by conceiving in the mind intent upon directly perceiving the form of its prime cause, the Brahman, by assuming the attitude, " I am the Brah- man,") and giving up that also; this is the transcendent state (of Kavalya, aloneness). The mind alone is the Bındu (the Is'vara) and thecause of the creation and suste- nance of the (phenomenal world). The Bindu is generat- ed from the mind. Even as what is of the character of ghee is milk (so also what is of the character of the Bindu is the mind). (Though the mind is, of its own making, subject to bondage), the Bındu (the Is'vara- tattva, which is swayed by the mind) is not subject to any bondage, (as the mind after all partakes of the nature of false existence); nor does it (the Bindu) resemble its cause, the mind, (as when the mind is gone, the Bindu inheres in the non-differentiated Brah- man, as Is'vara). There is bondage (in the form of the mind), where there is the Kundalinī Sakti, midway

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between the Moon (of the Brahma-randhra) and the Sun (of the Muladhara). Having known this (that the Kundalıni is the cause of the bondage of the mind) and broken through (the three knots of the) Susumņa Nadī and projected the vital air, (the eye and the mind) through the middle (of the Susumna Nadi), he should make the vital air rest firmly in the Baindava-sthana (the middle of the eyebrows, etc., with the mental con- ception, " I am the Is'vara,") and control the breath (by performing Kevala-kumbhaka) in the Prana-randhra, (the crevice of the vital air). Then having known well the vital air, the reputed Bindu, the absolute existence, the Prakrti (primordial matter) and the six Cakra-s (centres of psychic energy), he should enter the region of Bliss (the Yogananda). The Muladhara, the Sva- dhisthana, the Mani-pura, which is the third, the An- ahata, the Vis'uddhi and the Ajña, which is the sixth, are the six centres of energy). The (Mula) Adhara is said to be the region above the anus; the Svadhis- thana to be of the region of the genitals; the Mani- pura of the region of the navel; the An-ahata seated in the heart; the Vis'uddhi at the root of the throat and the Ajña-cakra in the frontal region. (3-11)

BY THE PRACTICE OF THE CONTROL OF THE VITAL BREATH IS ATTAINED THE VIRAJ-FORM

Having well known the sıx Cakra-s, he should enter the region of Bliss. He should enter by drawing in the vital air through that (Susumna Nadi) alone and U 35

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keep it trending upwards. By training the vital air thus (the Yogin) will pervade the entire macrocosm (by taking the form of the Viraj). He should thus train the vital air, the Bindu, the Cakra and the Citta (mind). (12, 13)

WITHOUT THE PRACTICE OF YOGA, THERE WILL BE NO MANIFESTATION OF ONE'S OWN ATMAN

By the one (non-differentiated Nir-vikalpa-yoga) Yogin-s attain the equipoised state of Samadhi, (which leads to) the immortal (nectar-lıke Brahman). Even as fire, which inheres in the (S'ami) log of wood, will not rise up without churning, so also without the practice of Yoga, the light of knowledge cannot be lit. The light placed inside a pot does not at all shine outside (the pot), but when the pot is broken, the flame of the lght makes itself manifest. One's own body is said to occupy the place of the pot, even as the Atman, the (place of the) lamp. (14-16)

THE KNOWLEGE OF THE BRAHMAN TO BE DERIVED FROM THE GURU'S PRECEPT

Simultaneously with the Guru's precepts, when (ignorance) vanıshes, the knowledge of the Brahman will dawn clearly (on the mind). Having attained the Guru as his helmsman and made a boat of his subtle teachings, by dint of the impressions left on their minds

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during their tutelage, wise men cross the ocean of worldly existence. (17, 18)

THE BEARING OF THE BRAHMAN ON THE PROPER FUNCTIONING OF THE SENSE-ORGAN OF SPEECH

Having sprouted up in the Para (of the Mula- dhära), turned into two leaves in the Pas'yanti (of the An-ahata), budded in the Madhyama (of the Vis'uddhi), (the function of speech) has blossomed in the Vaikharī (of the neck). Speech which had its origin in the above-said manner, will, when the order is reversed, reach the vanishing stage. Of that organ of speech, the supreme lord is the eternal and immutable Para- mätman, who rouses the power of speech. That person who always rests in the conviction " I am He", is in no way affected, even though spoken to in articulate sounds, high, low or vulgar. (18-21)

THE BEARING OF THE BRAHMAN ON THE UNIVERSE AND OTHER PHENOMENA

The trad consisting of Vis'va, Taijasa and Prajña, the triad consisting of Viraj, Hiranya-garbha and Is'vara, the macrocosm as well as the microcosm, the worlds Bhur and others in their proper order, meet with their dissolution in the inmost Atman, simultaneously with the dissolution of their respective prime causes. The macrocosm and the microcosm, the twain porish

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along with their causes, when burnt with the fire of knowledge. What is dissolved in the Paramätman becomes the Para-brahman alone. (21-24)

THE BRAHMAN HAS NO COUNTERPART

Thereafter (after the dawning of the right knowledge, that all but the Brahman is nought) there remains some- what of existence, which is tranquil and sublime, which is neither radiance nor darkness outspread, which is indescribable and indistinct, (which is " the absolute Brahman and certainly not non-exstence," says the S'ruti). (24, 25)

MEDITATION WHICH IS EMPLOYED AS THE MEANS OF ATTAINING THE BRAHMAN

Having (at first) meditated upon the Atman inherent in the middle (of the Sahasrara in the Dvada- santa), as on a lamp placed inside a pot, one should meditate upon the Atman of the measure of a thumb, manifesting itself in the form of smokeless radiance, that takes its stand in the interior of the body as the imperishable (Supreme Ätman) that is the eternal and immutable Kūța-stha. The Viñānātman in the body (though it is the Paramatman) is deluded by Maya (Illusion) due to the waking, dreaming and sleeping states, and afterwards, desires to get trans- formed again into its real self (the Paramätman), owing to .the influence of meritorious observances during

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several previous incarnations being brought to bear on it. "Who am I?" "How has this draw-back, known as worldly existence, been brought about ? " " Whither is the destination during sleep for me, who am function- ing in the waking and dreaming states of existence ?" -completely absorbed in cares of this kind, out of his own inner light and mainly out of ignorance trans- formed apparently into consciousness, tormented by external misery, (the Yogin) becomes burnt up even as a ball of cotton-wool is consumed by fire. When knowledge is lost, then the inmost Atman that has its seat in the (internal Ether, known as) Dahara, pervad- ing by spreading on all sides, verily burns up the Vijñana in a moment. Having in order burnt up completely all that is of the mind and of knowledge, it (the Paramätman) shines always only in the interior, like the lamp (allowed to burn) in a pot, (in the form of the Atman of a Videha-mukta, the disembodied liberated one). (25-32)

LIBERATION WHILE YET LIVING AND LIBERATION AFTER DISEMBODIMENT

Whichever saintly (Yogin) continues to meditate thus, till he attains his sleep, till he attains his death, should be known as a Jivan-mukta ; he is blessed and has discharged his duty. Gıving up his Jivan-mukta- state, when his body meets with dissolution in course of time, he enters upon the state of Videha-mukti, (and remains as the Brahman alone, the moment wisdom

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dawns on him with the lapse of the mis-conception, that the body and the like are the Atman and things pertaining thereto), even as wind attains the state of motionlessness. (Then) there remains that alone, wherein all sound is nought (stands dissolved), touch is nought, form is nought, decay is nought, so also taste is nought, which is eternal, wherein smell is nought, which has neither beginning nor end, which transcends the most prodigious, which is constant, which is devord of impurities and which is non-ailing. Thus the Upanısad. (33-35)

THE YOGA-CŪDĀMAŅY-UPANIŞAD

[This Upapisad, which is the Forty-sixth among the 108 Upanisad-s and forms part of the Sama-veda, after expounding the six-fold expedients to Yoga, deals with the Brahman that has no counterpart.]

THE SIX-FOLD STAGES OF YOGA

I shall presently relate about the Yoga-cuda-maņi, which bestows success in the accomplishment of Karval- ya (alone-ness), which is a profound secret and which is resorted to by the most advanced knowers of Yoga, with the avowed object of promoting the welfare of the Yogin-s. Posture, complete control of breath, with- drawal of breath, the holding of breath, meditation and absorption (through concentration), these six form the stages of Yoga. The Siddhasana is said to be one (posture) and the second is the Kamalāsana. (1-3)

KNOWLEDGE OF THE TRUTH ABOUT THE BODY, ESSENTIAL FOR THE SUCCESSFUL ACCOMPLISHMENT OF YOGA

The six Cakra-s (centres of energy), the six sup- ports, the three kinds of visions, the five kinds of Ether, he who does not know these in his own body, how can there be success for him ? (3, 4)

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THE CAKRA-S, MULADHARA AND OTHERS

The (Mula) Adhara will be of four petals; the Svadhisthana of six petals. In the navel is the ten- petalled lotus, the heart is of twelve petals. What is known as the Vis'uddhi, is of sixteen petals ; similarly in the middle of the eye-brows is (the one of) two petals. In the great path of the Brahma-randhra (crevice of the Brahman) is the one whose petals are a thousand in number. (4-6)

SIGHT OF THE GREAT RADIANCE AT THE SEAT OF THE GENITALS

The first Cakra is the (Mula) Adhara; the second is the Svädhisthana. Between the two is the seat of the genitals, known as Kama-rupa. What is known as Käma in the seat of the anus, is the four-petalled lotus. In the middle of it is said to be the Yonı (the Kunda- lini), called Käma and worshipped by adepts. In the middle of it stands the Great Linga, facing backwards. He who knows the gem-like image in the navel is the right knower of Yoga. Shining like molten gold and throbbing like a streak of lightning, is the Tri-kona, which is placed in front of fire and below the genitals. Should there be seen in it (synchronizing) with Samadhi, a great Radiance, endless and effulging outwards in the direction of the universe, there will be no more necessity for the outgoing and incoming (of vital air through the Ida and other Nadi-s), in the practice of the great Yoga. (6-11)

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DESCRIPTION OF THE SVADHISTHANA AND OTHER CAKRA-S

By the word ' Sva' is indicated Prana (vital force) ; Svädhisthana is the abode of that (vital force). It is only from (the Prana-nadi) that abides in the Svadhi- sthana, that the Medhra (genitals) is so called. That knot, which is pierced through by the Susumņa here, even as a gem is by a thread, that Cakra in the region of the navel is known as the Mani-puraka. Till the Jiva discovers in the great Cakra of the Dvada- sara, devoid of all religious merit and sin, the highest Truth, till then, he will be thus deluded (swirling in worldly existence, with his seat in the heart). (11-14)

THE GREAT CAKRA OF NADI-S

Above the genitals and below the navel, there is the Kanda-yoni, (the place of origin of the Kanda) resembling the egg of a bird. There take their origin seventy-two thousand Nadi-s. Of the thousands of Nadt-s, seventy-two are specifically mentioned as im- portant and as carrying vital air. Of these again, ten are noteworthy: the Ida, the Pingala, the Susumna as the third, the Gamdhari, the Hasti-jıhva, the Puşa, the Yasasvini, the Alambusa, the Kuhu and the Sankhint as the tenth. This great Cakra of Nadi-s should always be known by the Yogin-s. (14-18) U36

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THE PLACES OF THE NADI-S

The Ida stands on the left side; the Pingala stands on the right; the Susumņa stands in the middle place ; the Gandhari in the left eye, the Hasti-jihva in the right eye; the Pusa in the right ear; the YasasvinI in the left ear; the Alambusa in the mouth; the Kuhu in the region of the genitals; and the S'ankhini in the anus. In this manner the Nadi-s stand in order, each one occupying an opening. (18-21)

THE VITAL AIRS THAT MOVE IN THE NADI-S AND THEIR FUNCTIONS

The Ida, Pıngala and Sușumņā are placed in the pathway of the Prana (vital air), they always convey the Prana (vital air) and have as their presiding deities Soma, Surya, and Agnı. The vital airs are the Praņa, the Apana, the Samana, the Vyana, the Udana, the Näga, the Kurma, the Krkara, the Deva-datta and the Dhanamjaya. The Prana stands forever in the heart; the Apana in the region of the anus; the Samana in the region of the navel; the Udäna in the middle of the throat; the Vyäna in the entire body; these five are the principal vital airs. In belching (the concerned vital air) is called the Naga; the Kurma is in the opening (of the eyelids); the Krkara should be known as (the vital air) that causes sneezing; the Deva-datta in yawning; the Dhanamjaya pervading the entire frame, does not leave it, even when it is dead. These vital principles circulate through all the Nadi-s. (21-26)

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THE PULSATING OF THE NADI-S WITH THE PRAŅA (VITAL AIR) OR OTHERWISE, IS AN INDEX OF THE PULSATING OF THE JIVA OR OTHERWISE

Even as a ball, thrown by the forearm, moves onwards, so also the Jiva, thrown conjointly by the Praņa and Apana, does not rest. The Jiva is at the control of the Prana and Apana (vital airs) and runs downwards and upwards and is not seen to prevail in the right and left paths, on account of frequent motion. Even as a thief, bound with a cord, is again caught, even though he flees away, even so the Jiva, reduced to a state of bondage by the three Guna-s, is dragged by the Prana and Apana. The Jiva subject to the control of the Prana and Apana, moves down and up. The Apana drags the Prana and the Prana in its turn drags the Apana. These two are placed up above and down below. He who knows (this) is the knower of the Yoga. (27-31)

THE MEDITATION ON THE AJAPA GAYATTRI

(The Jiva) goes out with the letter 'Ha' and enters again with the letter 'Sa'. The Jiva mutters always this Mantra (formula) as "Hamsa, Hamsa ". In the course of a day and night Twenty-one thousand six hundred times, to the tune of this number, the Jiva mutters always. The Gayattrī known as Ajapa, bestows liberation always on the Yogin-s. By the mere resolve to mutter this, one stands released from all sin. The

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like of this Vidya, the like of this Japa, the like of this knowledge, there has not been, nor shall be. This Gayattrī, which has had its origin in the Kundalin, sustains one's Prana. The Prana-vidya is the great lore. He who knows that, is the knower of the Veda. (31-36) BREAKING OPEN THE DOORS OF LIBERATION THROUGH THE KUNDALINI

The Kundalıni S'akti (vital force), in the upper part of the knot (of the navel), is in the form of eight coils; and remains always covering with its face (the Susumņā Nadī), the orifice leading to the door of the Brahman, through which orifice is to be reached the perfectly safe door leading to the Brahman. The great Goddess (the Kundalıni) sleeps with her face closing that door. Waking by the conjoint action of fire and the mind along with the vital air, she, gather- ing her body, moves upwards like a needle through the Susumna. With the Kundalıni, the Yogin should burst open the door leading to Liberation (through attainment of the Brahman), even as the door of the the house is burst open with a key. Encasing the palms of both hands together (in a line with the heart, in the attitude of prayer), then assaming more firmly (than hithertofore) the Padmäsana posture, pressing the. chin right against the chest as a preliminary to meditation, (Inducing the Jalamdhara-bandha, by con- stricting the throat and also with the aid of the Mula- bandha, constricting the anus), filling up the Apana

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vital air, (the Yogin) should force it up stage by stage, (till at last it becomes one with the Prana, vital air) ; thereafter (by means of Kumbhaka) and in virtue of the power (inherent in the Kundalini), giving up the functioning of Prana (in the Kundalini), and applying himself to the meditation (of the Brahman, by assum- ing the attitude, "I am the Brahman, unaffected by contact with the gross, subtle and causal bodies") and thereby fully awakened to an unequalled extent, (simul- taneously with such awakening), the Yogin attains the Prāņa (the Paramätman). Then massaging the limbs with the perspiration produced on account of his exertion, the Yogin should take to diet, wherein milk predominates, giving up astringent, acid and salted dishes, and should be a celibate, temperate in food and intent on the achievement of Yoga as his final resort. In the course of a little over a year, he will become an accomplished adept. There is no need for enquiry regard- ing this. He who partakes of oily and sweet food, leaving off a fourth of the requisite quantity and eats for the satisfaction of Siva, is known as one who is temperate in food. The Kundalini-S'akti is of the form of eight coils above the knot of the navel; she is always for enmeshing fools therewith, (if below the knot) and bestowing liberation on Yogin-s, (when she reaches above the navel, through the Susumna path). (36-44)

THE THREE BANDHA-S

The Nabho-mudra (Khe-cari) is the great Mudra. That Yogin who knows the Odyana, Jalamdhara and

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Mula-bandha is the receptacle of Liberation. That is known as the Mula-bandha, wherein, having pressed the gentials with the kick of the heel and firmly con- tracted the same, (the Yogin) should draw the Apana vital air upwards. Even an old man always becomes a young man by means of the Mula-bandha, on account of the union of the Prana and Apana vital airs and the diminution of urine and faeces. Whereby the great bird soars high without effort, that alone is the Odyana, the hon of the elephant of death. Behind the belly and below the navel, the Bandha is known as the (Pascima) Tana, while it is known as the Odyaņa in the belly, where a Bandha is prescribed. Whereby one binds the water of ether having its origin in the head and flowing downwards, for that reason (it is known as) the Jalamdhara-bandha, which destroys the numer- ous ailments of the throat. When the Jalamdhara- bandha, which destroys the numerous ailments of the throat, is effected, neither does the nectar flow into the fire, nor does the vital air leap forwards. (45-51)

THE KHE-CARI MUDRA

That forms the Khe-cari Mudra, wherein the ton- gue moves (backwards) in a manner which is the reverse of the natural one, and the sight has penetrated be- tween the eyebrows He who knows the Khe-car! Mudra, is immune from disease, death, sleep, hunger, thirst and the fainting fit. He is not afficted with dis- ease of any kind, nor is he affected by the observance

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(or the non-observance) of rituals, nor tormented in any other manner, who knows the Khe-cari Mudra. For the reason that the (thinking) mind functions in ether, and the tongue moves in ether, for that reason the Khe-cari Mudra is adored by all accomplished Yogin-s. (Yogin-s who have assumed the Khe-cari Mudra) con- sider all bodies (constituting the fourteen worlds) from head to foot (as the body of the Maha-virad-atman), for the reason that all bodies wherein the (fourteen) Nadi-s are establıshed take their origin from Bindu (the Is'vara). He, by whom the orifice above the Uvula has been planted with the Khe-cari Mudra, hıs Bındu (seminal fluid) does not waste away, even though he is in the warm embrace of the most beautiful woman. As long as the semen is conserved within the body, so long where is the fear of death? As long as the Khe-cari Mudra is assumed, so long the seminal fluid does not flow out. (52-58)

DESCRIPTION OF A YOGIN ENDOWED WITH VAJROLÍ AND OTHER POWERS

Even though the seminal fluid should flash (at the sight of a woman out of the vesicle) and be at the point of entering the vaginal cavity, it would, when restrained forcibly with the power of the Yoni-mudra (constriction of the genitals), take an upward course. The semen is of two kinds: the pale white and the red. They call the pale white variety Sukla and the red one Maha-rajas. Rajas, which is of the colour of a lump of vermilion,

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remains in the solar region (above the middle of the eyebrows to the left), while S'ukla remains in the lunar region (above the middle of the eyebrows to the right). The mingling of the two cannot be easily attained (by any one other than Yogin-s. The Bındu (S'ukla) is Brahman, while the Rajas is the S'akt (creative energy). The Bindu is the Moon and the Rajas is the Sun. It is only by the union of the two that the highest state is attained. When Rajas, induced by the power of the Kundalınī, along with the vital air, effects a union with the Bindu, then by all means (the Yogin) will assume the divine frame. The S'ukla combined with the Moon and the Rajas combined with the Sun, he who knows the harmonious blending of these two together, is the knower of the Yoga. (59-64)

THE MAHA-MUDRA

The purification of the network of Nadi-s causing the Sun and the Moon to move and the drying up of the malignant humours of the body : this is known as the Maha-mudra. Resting the chin on the chest, press- ing the genitals for a fairly long period with the left foot, holding with both hands the rght leg strected out, filling both the bellies with breath, holding it there, the Yogin should gradually expel it : this destroyer of the ailments of human beings is known as the Maha-mudra. Practising it well (first) with the lunar Nadi, one should practise it again with the solar Nadi. When the num- ber, (of practices) becomes equal, then should he give

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up the Mudra. For him there is no proper or improper diet prescribed. All insipid food becomes sapient for him. Intemperate food, nay, the most virulent poison, taken by him is digested as nectar (with no untoward consequences). In the case of one who practises the Maha-mudra, symptoms antecedent to consumption, lep- rosy, obstruction of the bowels, dyspepsia and diarrhoea vanish. This Maha-mudra is said to bring about great accomplishments to human beings. It should be pre- served as a secret with much effort and should not be indiscriminately bestowed on any person. (65-70)

THE PRANAVA-PRAYER

Assuming the Padmäsana posture arght, holding the body and head erect in a line, one should mutter the imperishable Omkara, in a secluded spot, with his eyes resting well on the tip of the nose. (71)

THE BRAHMAN, OF THE FORM OF THE IMPORT OF THE PRAŅAVA

Aum (1s) the eternal, the pure, the awakened, the indeterminate, the flawless, the indescribable; that which has neither origin nor dissolution, the one, the Turlya, that which ever remams one, through the revo- lutions of the past, the present, and the future, the al- ways indivisible, the transcendent Brahman (is implied by the Pranava). From that was born (as it were) the Para Sakti (of the essence of the character of Pure U 37

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Radiance). From the Atman (the cause of the Avyakta- and the Mahat-Tattva-s) was begotten Ether. From Ether, Air. From Air, Fire. From Fire, the Waters. From the Waters, the Earth. Of these five ele- ments, Sada-s'ıva, Is'vara, Rudra, Vıșnu and Brahman are the five lords. Of those, Brahman, Visnu and Rudra have as their functions, creation, sustenance and dissolution. Brahman is characterized by Mobi- lity, Visnu by Rhythm and Rudra by Inertia. Thus, these three are possessed of Guņa-s. Brahman be- came the foremost among the Deva-s. Dhatr in creation, Visnu in sustenance, Rudra in destruction and Indra in enjoyment became the first-born. Of these, from Brahman, the (fourteen) worlds, the gods, the brute-kind and men (their denizens) and mnanimate objects (their food and objects of enjoyment) take their origin. Of these, the body of men and the lower orders is a combination of the five elements. That (Jiva dwelling in the body) made up of the gross elements (evolved from Pañci-karana) consisting of the organs of perception and motor action, including their cognitional functions, the five vital airs, Prana and others, Manas (the seat of cognition), Buddhi (the seat of the intel- lect), Citta (the seat of thought) and the Ahamkära (the seat of self-consciousness), is said to be the (Vis'va delighting in the waking state), the Sthula-prakrti (of a gross nature). (The Taijasa) existing in the subtle (body) during the dreaming state, with the organs of percep- tion and motor action, including their cognitional functions, the five vital airs, Prana and others, Manas

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and Buddhi, that is known only as Linga (the inde- structible subtle original of the gross body made up of elements in a subtle state). That which is possessed of the three Guna-s is the causal one, (wherein the Prajña delights during sleep). Thus there are three kinds of bodies for all beings. There are four states of existence known as Jagrat (waking), Svapna (dreaming), Suşuptı (sleeping) and Turiya (the fourth). The Purușa-s (entities) that are the controllers of these states are four in number thus : Vis'va, Tarjasa, Prajña and Atman. The Vis'va enjoys the gross (body); the Tanasa enjoys complete detachment; similarly the Prajna delights in Bliss; as for the one beyond that, he is the All-witness. The Pranava (the Turiya) should remain (as the All-witness) mn all kinds of Jiva-s, (that have attained the Vis'va and other forms, enjoying, in their gross and other bodies, the waking and other states) always (in their interior), unconcerned with their enjoyment, while the Abhirama (the Turiya that shines all around) should stand likewise aside in all the three states (waking, dreaming and sleeping, of all the Jiva-s) with his face turned down. (72, 73)

THE MEANING OF THE SEVERAL LIMBS OF THE PRAŅAVA

Akāra, Ukāra and Makara; and thus the three Varna-s, the three Veda-s, the three worlds, the three Guna-s, the three letters. In this manner there shines the Pranava. The 'A' is in ,the

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waking state and in the eye of all beings. The 'U' is in the throat in the dreaming state and the 'M' is in the heart, in the state of sleep. The 'A' is the Viraj, the Vis'va and the Sthula. The ' U' is the Hiranya-garbha, the Taijasa and the Suksma. The 'M' is the Kāraņa, the A-vyākrta and the Prājña. The 'A' is said to be Rajasic (mobile), red in colour, Brahman, and sentient. The ' U' is said to be Sattvic (of rhythm), white in colour, and Visnu. The 'M' Is lıkewise said to be Tamasıc (of inertia), black in colour and Rudra. From the Pranava is generated Brahman, from the Pranava is generated Harı, from the Praņava is generated Rudra, the Pranava verily becomes the Para (the transcendent Atman). In 'A' is dissolved Brahman, in 'U' is dissolved Harı, in ' M' is dissolved Rudra,-the Praņava alone is manifest. (74-78)

THE BRAHMAN RADIANT AT THE TOP OF THE TURİYOMKĀRA

The Pranava will tend upwards in the case of the enlightened, while in the case of the ignorant it will tend downwards. Thus will the Pranava stand. He who knows that, is the knower of the Veda. In the case of the enlightened, it will go upwards in the form of the Anahata, (the Brahman unbroken in the interior and manifest in the Anahata-ether of the heart). Like an unbroken stream of oil and the long chiming of a bell, the resonance of the Pranava is like that. The topmost part of it is known as the Brahman. That topmost

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part is full of radiance and is indescribable, even with the sharpest intellect. Which the high-souled ones saw of yore, he who knows that, is the knower of the Veda. (79-81)

THE FOURTH HAMSA, THE IMPORT OF THE PRAŅAVA

In the waking state, between the two eyes is manı- fest the Hamsa alone, (the Paramätman, unbroken in the interior). The 'Sa' (the Khe-cari Bija) is known as the Khe-cari, (that which moves in the Avyakrta- ether of the heart of all beings, reversing its subtle form turned outwards) and hence has been conclusively taken to indıcate the Tvam-padärtha, (the " Thou-sub- stance," the innermost consciousness). The " Ha" will be the Parames'a (the Paramätman, and hence will indicate conclusively this state, the Supreme Conscious- ness). When the 'Sa,' the Jiva (giving up its own state), meditates (on the Paramätman with the mental attitude, "I am He, the Paramatman" and comes to know of the same), it would surely become the 'Ha', (which signifies the Paramatman and thus the Paramatman alone, in accordance with the S'ruti, " He who knows the Brahman, becomes the Brahman alone "). The Jiva is subjugated and held under bond- age of the organs of sense (of his body), while the Atman is not so bound, (as, in the case of the former, there is scope for the springing up of the false conceptions of ' I' and 'mine,' with reference to the body, while in the case of the latter it is not so). The Jiva will be affected

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by the sense of 'mine,' while the absolute (Atman) will stand affected by the absence of the 'mine'- sense. (82-84)

THE MUTTERING OF THE PRANAVA, MAKING THE ABSOLUTE ATMAN MANIFEST

Bhur, Bhuvar, Svar, these worlds have as their presiding deities, Soma, Surya and Agnı. Among whose syllables these stand, that 'Aum' is the trans- cendent radiance-Thus. Wherein (the three Saktı-s) Iccha (desire), Kriya (action) and so also Jñana (knowledge) (Inhere), whose syllables take their stand in a threefold manner, as pertaining to Brahman, Rudra and Visnu-that 'Aum' is the transcendent radiance-Thus. One should mutter that daily by word of mouth, should practise that with his body, should mutter that mentally every day,-that ' Aum' is the transcendent radiance-Thus. Whether in a cleanly or unclean state, he who mutters the Praņava always, he is not smeared with sin, even as the lotus- leaf (is not) with water. (85-88)

THE NECESSITY FOR THE CONTROL OF VITAL AIR EVEN IN THE VOTARY OF THE PRAŅAVA

.When the vital air moves, the Bindu also moves; when (the former is) motionless, (the latter also is) motionless. (For the reason that) the Yogin attains the state of a log of wood, therefore should he control

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the .vital air. As long as the vital air remains in the body, so long the Jiva does not leave (it). The exit of the (Jiva) is death. Hence should (the Yogin) control the vital air. So long as the vital air is held (bound) in the body, the Jiva does not leave (1t) till then. As long as the eye is (fixed) on the middle of the eye- brows, why should there be fear of death ? With the slightest fear of death, (even) Brahman would be intent on the control of breath. For that reason, the Yogin-s and the Sages should control the vital airs. (89-92)

THE ACCOMPLISHMENT OF PRANAYAMA FROM THE PURIFICATION OF THE NADI-S

The Hamsa (the Prana) travels outwards for a distance of twenty-six digit-lengths by the rght and left path, (through the pathways of the Ida and Pingala Nadi-s). (Hence) is prescribed the control of breath (for the shortening of its course). When the system of Nadi-s, which is filled with impurities is purified, then alone will the Yogin become fit to control the vital air, (by means of Kevala-kumbhaka). (93, 94)

DESCRIPTION OF PRĀŅĀYĀMA

. Having assumed the Padmäsana posture, he should fill the vital air through the lunar (Nadi), should hold it as long as he could and again expel it through the solar (Nadi). Meditating upon the disc of the Moon, resembling the ocean of nectar and as white as cow's

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milk, during Pranayana the Yogin would derive comfort. Meditating on the disc of the Sun, adorable as the Radiance of existence, seated in the heart throbbing and flamıng, during Praņayama, the Yogin would derive comfort. (95-97)

THE PURIFICATION OF THE NADI-S

Through the Ida should (the Yogin) draw in the vital air as prescribed and again expel it through the other (Nadi). Then through the Pingala drawing in the vital air and holding it, then, he should expel it through the left (Nadi). The system of Nadi-s of the (Yogin) full of the power of control, who meditates on the two Bindu-s (discs) of the Sun and the Moon, as prescribed in the rule, gets purified in the course of a little over two months. The holding of the vital breath as long as it is desired, the kindling of the fire, the distinct manifestation of the Nadi-s and sound health are produced by the purification of the Nādī-s. (98, 99)

THE PRANAYAMA WITH THE PRELIMINARY REGULA- TION OF MATRA-S (MEASURE)

As long as the Praņa (vital air) remains in the body, (the Yogin) should regulate the Apana (vital air). Mätra (the unit of measurement of the breath) is the time occupied by a single breath (inspiration and expiration in the normal manner) occupying the ether upwards and downwards. The Recaka, the Puraka

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and the Kumbhaka are of the character of Pranava. Ac- cording to this computation, the Pranayama is made up of twelve Matra-s. The Sun and the Moon (coursing through their respective Nadi-s) for a period of twelve Matra-s in duration, throughout the day and night, without rest, should always be clearly understood by the Yogin-s, (as only with such clear knowledge could the alternation of the Puraka and the Recaka with the Kumbhaka, as well as the even flow of vital air through the Nadi-s, be regulated by him). Then should he perform the Puraka for a duration of twelve Matra-s. The Kumbhaka would be of the duration of sixteen Matra-s, the Recaka of ten Matra-s and the Omkara as well (of ten Matra-s). That is known as Pranayama. In (the practice of) the inferior type (the Pranayama) Is twelve Matra-s in duration. In one of the middle type it is considered to be twice as many. In one of the superior type it is said to be thrice as many. (In this manner) is the determination of the Praņayāma. In one of the mferior type there is (profuse) perspira- tion generated, in one of the middle type there is tremour experienced; in one of the superior type the Yogin attains the right position. Therefore should one control the vital air. The Yogin, assuming the Padmasana posture, and saluting his Guru and S'iva, should practise Pranayama all alone, with his eyes fixed on the tip of the nose. Having attained control over the nine orifices, held in bondage the breath mov- ing along with the Kundalint power and the Apana vital air and lead it (through the six centres of energy, the U 38

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Muladhara and others in order), as long as the Yogin stands intent on the meditation of the Atman, firmly fixing (the Turyatman) in the (Thousand-petalled lotus of the) crest, in accordance with this rule, there is no need for the company of the great being persevered by hım. In this manner Praņayama becomes the fire which feeds on the fuel of sin and is declared as the bridge across the ocean of wordly existence by Yogin-s always. (100-108)

THE FRUIT OF EACH OF THE SUBDIVISIONS OF YOGA SEVERALLY AND THEIR RELATIVE IMPORTANCE

The Yogin kills disease by means of posture, sın by Pranayama, and gives up mental transformations by withdrawing the mind (Pratyahara). By Dharaņa (firmly fixing the mind) he attains mental fortitude and in Samadhi (absorption) acquires marvellous con- sciousness and with the renunciation of observances, auspicious and inauspicious, attains liberation. With twice sıx Praņayama-s there is said to be Pratyāhāra. With twice six Pratyahara-s is generated auspicious Dharaa. Twelve Dhārana-s are said to constitute Dhyana by those well-versed in Yoga. Made up of twelve Dhyana-s alone is what is known as Samadhi. In Samadhi there is exquisite radiance, endless and pervading on all sides. When that is seen (the Yogin discharges all his duties and as such) there is no further worry relating to the performance of observances for hım. (109-113)

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BY THE PRACTICE OF THE ŞAN-MUKHI MUDRA IS NADA DISTINCTLY MANIFEST

Having assumed the (Siddhasana) posture with his genitals between the pair of heels, regulating the orifices of the ears, eyes and nostrils with his fingers, filling the vital air through his mouth and holding it in the chest, along with the Apana lead thither by frequent effort (and with the three kinds of Bandha-s), one should fix the mind by Dharana in the (Turya, Turyatita or Sahasrara of the) crest. By so doing the Yogin with his mind intent on that (Supreme Tattva) attains equality with that Supreme Tattva (the Turyatita). When the vital air has reached the (Avyakrta) ether (of the heart), a great sound is produced, as of bells and other musical instruments. That is known as the accomplishment of the Nāda. (114, 115)

THE PRACTICE OF PRANAYAMA IS THE DISPELLER OF ALL DISEASES

For him who is possessed of Praņāyāma, there will be the destruction of all diseases. For those devoid of Pranäyäma, there will be the generation of all diseases. Hiccup, Asthma, hard breathing, diseases of the head, ears and eyes and various kinds of (other) diseases are generated out of the ill-regulation of the vital air. Even as the lion, the elephant and the tiger get tamed by slow stages, even so the vital air

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that is well regulated. Otherwise it kills the practi- tioner. One should leave off the vital air, according to exigencies ; should fill it in, according to exigencies ; should hold it bound, according to exigencies ; and by so doing will finally achieve success. (116-119)

IN THE PRACTICE OF PRANAYAMA, THE WITHDRAWAL OF THE ORGANS OF SENSE IS NECESSARY

When the eye and other organs of sense are roaming at large in the gratification of sensual pleasures pertaining to each, their withdrawal thence is what is known as Pratyahara. Even as the Sun withdraws his lustre at the commencement of the third quarter of the day, the Yogin should withdraw all mental transformations, remaining (detached) in the third of the stages (Infancy, adolescence and youth, or the gross, subtle and causal bodies, or Inertia, Mobility and Rhythm, or celebate, householder and anchorite in religious life, with the full knowledge derived by the denial of everything but the Brahman, the non- differentiated One essence and simultaneously therewith becomes the Brahman alone). Thus the Upamsad. (120, 121)

THE YOGA-TATTVOPANIŞAD

[This Upanisad, which is the forty-first among the 108 Upanışad-s and forms part of the Krsna-yajur- veda, after setting forth the four kinds of Mantra-, Laya-, Hatha- and Raja-yoga, together with the eight subdivisions, Yama and others, deals with the supreme state of resting in the Brahman alone.]

THE DESIRE TO KNOW THE EIGHT-FOLD YOGA

With the desire to conduce to the benefit of Yogin-s, I shall presently relate the Truth bearing on Yoga, having heard and learnt which, one becomes released from all sins. The Great Yogin, the great Devotee and the great Sage of the name of Visnu, the most exalted Purusa, stands manifest as a beacon-hght in the path of the Truth. The Pitämaha (the creator), having worshipped that Lord of the world and ap- proached him with devotion, asked him thus : "Pray relate unto me the Truth concerning the Yoga of eight stages." (1-3)

THE TRUTH CONCERNING THE YOGA, DIFFICULT OF ATTAINMENT

Hrskesa, then said unto him thus: "I shall presently relate it in its real form; listen." All.the

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Jiva-s are ensnared in a Mayic snare by worldly pleasures and torments. The way of releasing them is the cutting off of the Mayic snare (by the acquisition of the knowledge of the Brahman), which destroys incarnation, death, dotage and disease, which is the ferry-boat leading to liberation, which cannot, indeed, be reached by diverse paths, which is Kaivalya, the Supreme state, (for attaining which there is no other path, as the S'ruti says). Those that are lured by their proficiency (in the S'astra-s) and by their ignorance as well, fall into the traps of the S'astra-s. Neither by them, nor even by the celestial beings can that indes- cribable state (of the Brahman) be adequately des- cribed. That form, which becomes manifested by the Ätman of its own accord, how can that be manifested by the S'astra-s? (That, whereby all things, from the Sun down to the pot, are manifested, wherefrom the Veda-s and the S'astra-s derive their significance and purpose, that Brahman can never be manifested by the S'ästra-s, that being capable of self-manifestation alone and beyond the range of expression by sentence or word or ther import). (4-7)

WHAT IS APPARENTLY THE STATE OF THE JIVA IS ONLY THE PARAMATMAN

(That entity) which is digitless, which is devoid of impurities, which is tranquil, which transcends all, which is non-ailing, that invested with the form of the Jiva is surrounded by the fruits of religious merit and

THE YOGA-TATTVOPANIŞAD 303

sin. That, which is of the state of the Paramatman and which is eternal, how did it come to attain the state of the Jiva? (The Paramatman) which transcends beyond all forms and states of existence, which is of the form of knowledge (in its essence), which is devoid of attachment, therein (at first) is the manifestation of what resembles water. Therein was manifested Self-consciousness (that may be described as the Mūla- prakrti of the character of equipoised Rhythm, Mobil- ity and Inertia). Thence originated (the five subtle elements and the five gross elements evolved by the process of quintuplication, whence) comes into being the mass of fivefold character, bound together by the (seven) humours (Integument, blood, flesh, fat, semen, bone and marrow) and conditioned by the (three) Guņa-s (Rhythm, Mobility and Inertia). When this is attended with pleasure and pain, assume that as of the state of the Jiva. (By attributing the character of matter to the exquisitely pure Paramatman), the name of Jiva is ascribed to the exquisitely pure (non-differentiated Paramätman, transcending all forms of existence). (8-11)

THE JIVA, DIVESTED OF THE CHARACTER OF MATERIAL EXISTENCE, ATTAINS THE STATE OF THE PARAMĀTMAN

Lust, anger, fear, delusion, greed, infatuation, passion, birth, death, niggardliness, sorrow, sloth, hunger, thirst, covetousness, shame, trepidation, misery,

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depression, joy, that Jiva who is rid of the above defects is known as the (Paramätman) alone. (12, 13)

THE PRACTICE SIMULTANEOUSLY (OF THE METHODS OF ACQUISITION) OF KNOWLEDGE AND YOGA

Hence I relate to you about the expedient to be employed for the destruction of the defects. How can knowledge become, of certainty, the bestower of Libera- tion, when unaccompanied by Yoga ? Likewise Yoga devoid of knowledge is incompetent to bring about Liberation. Hence should the seeker after Liberation surely resort to the practice of (the methods of acquir- ing) knowledge and Yoga also (at the same time). (14, 15)

THE REAL FORM OF KNOWLEDGE

From Ignorance alone (arises) worldly existence. From (true) knowledge alone is one liberated there- from. The knowledge, in the first place, of what con- stitutes knowledge alone forms the chief means of getting at what ought to be known. That by means of which is known the real form (of the Brahman), which is all alone, which is the highest state, which has no digits, which is devoid of impurties, which is of the actual form of Existence, Consciousness and Bliss, which is devoid of the knowledge of the mani- festation of origin, sustenance and dissolution, that alone has been described as the non-differentiated

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knowledge (which does not stand in need of the means of the Yoga for attaining its own fruit). I shall pre- sently relate unto thee the Yoga (which is essential for attaining that which is aimed at by qualified know- ledge, viz., undifferentiated knowledge in the absolute). (16-18)

YOGA OF FOUR KINDS, MANTRA-YOGA AND OTHERS

Yoga, although one, s according to practice and usage, O Brahman! differentiated as of vanous kinds : (the chief of them are:) Mantra-yoga, Laya- what (ıs known as) Hatha- and Raja-yoga. (19)

ARAMBHA AND OTHER STAGES OF YOGA

Arambha, Ghata, so also what is known as Parı- caya and Nıspatti : thus is Avastha (stage) everywhere enumerated. (20)

DESCRIPTION OF MANTRA-YOGA

I shall presently relate the description, in an abbreviated form, of these, O Brahman! Listen to them. He who mutters the Mantra-s made up of the Mätrka-s (letters of the Alphabet) for twelve years, shall attain gradually knowledge, along with the special powers of attenuation and the like. The practi- tioner of an inferior type endowed with a dull wit, will have recourse to Yoga of this variety. (21,.22) U 39

306 THE YOGA UPANIŞADS

DESCRIPTION OF LAYA-YOGA

Laya-yoga is the dissolution of the mind described in myriads of ways While walking, standing, sleeping and eating, (the practitioner) should meditate on the dıgıt-less Is'vara That alone is the Laya-yoga. Hence- forward listen to Hatha-yoga. (23, 24)

THE STAGES OF HATHA-YOGA

Yama, Nıyama, Asana, Prana-samyama, Pratya- hara, Dharana, Dhyana of Har in the middle of the eyebrows, and Samädhi, (the equiporsed condition) (Thus) is Yoga said to be of eight stages. Maha- mudra, Maha-bandha, Maha-vedha, and Khe-car; Jalamdhara, Uddiyana and similarly Mula-bandha, Dīrgha-pranava-samdhana, also Siddhanta-Sravana, Vajroli, Amarol and Sahajol, considered as three aspects, (these constitute the twelve subdivisions of Hatha-yoga (24-27)

THE IMPORTANT PARrS OF YAMA, NIYAMA AND ĀSANA

Verily listen, O Brahman! to the description of these severally Of the (ten) Yama-s, temperate food is 'important and not the others. Among the (ten) Niyama-s, O four-faced one' non-violence is important. (Of the innumerable postures, eighty are considered important, of which again) the Siddha, the Padma,

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the Sımha similarly, and the Bhadra, these four (are considered important). (28, 29)

OVERCOMING THE OBSTACLES TO THE PRACTICE OF YOGA

During the practice of Yoga at first, O four-faced one ' there will be obstacles (such as), laziness, bragging, bad company, practising necromancy, dabbling with minerals, and longing for women and others, which are of the character of a mirage The wise practitioner, knowing all these to be obstacles (In his path), should avoid them by virtue of the operation of religious merit (previously accumulated by him). (30, 31)

THE RIGHT SORT OF MATHA AND ISANA, TII TOR PRANALIMA

Having himself assumed the Padmasana posture, alter resorting to a monastery (Matha) with a small entrance and devoid of apertures, either well cleansed with cowdung-water or hme-washed with due effort, rendered free from bugs, mosquitoes and lice with precaution, specially swept every day with a broom, emitting sweet smell and perfumed with the smoke of frankincense, neither too elevated nor too low-lying and covered with cloth, deerskin or grass, seated there, assuming the posture of Padmasana (should the wise practitioner commence the practice ot breath-control). (32.35)

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THE MODE OF COMMENCEMENT OF PRAŅĀYAMA

With body erect and palms closed (in the attitude of prayer), he should salute his tutelary deity. Then, with the thumb of the right hand obstructing the Pıngala (Nadī), he should fill in the vital air little by little, through the Ida (Nadi). Then should he perform Kumbhaka without intermission, as far as it lies in his power. Again should he expel the vital air gradually and by no means with force. Agan, drawing in through the Pingala, he should fill his belly gradually. Holding (the vital air) as far as it hes in his power, he should expel (It) through the Ida, gradually. Then, filling in through that (Nadi) wherewith he expelled (the vital air), he should hold (the vital air) without detriment. (36-39)

PRAŅAYĀMA WITH DUE ANTECEDENT MEASUREMENT IN MATRA-S

(The time taken by one), should he snap the fingers after circum-ambulation, neither too quickly nor too slowly, of the knee therewith, that is known as Matra (unit of measuring time). Filling in gradually the vital air through the Ida, for a duration of sixteen Matra-s, one should thereafter hold in the infilled air for.a duration of sixty-four Matra-s. He should, there- after, expel (It) through the Pingala Nadi, for a duration of thirty-two Matra-s. Once again filling in (air) through the Pingala, (he should do) as before, with due

THE YOGA-TATTVOPANIŞAD 309

control. He should gradually practise four times every day, up to eighty Kumbhaka-s, at daybreak, noon, sun-down and at midnight. (40-43)

PURIFICATION OF THE NADI-S, THE BENEFIT DERIVED DURING THE INTERVAL AND ITS SYMPTOMS

By practising thus for three months, the purification of the Nadi-s will result therefrom. When the purifi- cation of the Nadi-s is attained, then will external symptoms arise in the body of the Yogin. I shall relate them in their entirety: Lightness of the body, lustre, the rousing of the Jatharagni (Increase of digestive power) and slmness of the body, these will surely result then. (44-46)

OBSERVANCE REGARDING DIET AND THE LIKE DURING THE PRACTICE OF YOGA

The practitioner who is best versed in Yoga should abstain from food which would prove harmful to Yoga, (such as) salt, mustard, acid, hot, astringent and pungent (dishes), all vegetables, asafoetida and the like, proximity to fire, sexual intercourse and travel. He should also desist from early morning baths, fasting and all kinds of bodily exertion. At first, during practice, a diet rich in milk and ghee is appropriate. Cooked wheat, green gram and rice, they know, as conducive to the development of Yoga. (46-49)

31C THE YOGA UPANIŞADS

THE SUCCESSFUL ATTAINMENT OF KEVALA (MERE) KUMBHAKA

Thereafter he will acquire power to hold the breath as long as desired. By holding the breath as long as desired, the Kevala Kumbhaka is successfuly accomplished. When the Kevala (mere) Kumbhaka devod of the Recaka and the Puraka is attained, there is nothing in all the three worlds difficult of attain- ment for that practitioner (49-51)

PRASVEDA AND OTHER SIDDHI-S

At first there will be profuse perspiration (caused by holding the breath in the foot), wherewith should one massage (the body) Even after that, as a result of the gradual holding of breath, there will arise the tremour of the body in the usual course, in the Yogmn who has assumed his posture With further increase of practice thereafter, a hollow is of itself caused. When there is this state of hollowness, (the Yogin) moves by leaps and bounds The Yogin sitting in the Padmäsana posture, will move on the surface of the earth in the same posture. With further increase of practice thereafter, there will be the giving up of (the movement on the surface of) the earth He will, even while in the Padmasana postuie, leave off the surface of the earth and move In the same manner will skill (to perform) superhuman feats and the like arise (in him). He will not make a display of his

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skill or show out his robust frame bespeaking increased vigour. Then the Yogin will not suffer, even though afflicted with misery of a trivial nature or of various kinds. He will then become one passing a small quantity of urine and faeces and sleeping for a short period. Rheumatic affections of the joints, rheum of the eyes, spittle, sweat and bad smell in the mouth, these do not arise by any means in him thereafter. With further increase of practice thereafter, there arises prodigious strength (in him), wherewith he attains the Sıddhı known as Bhu-cara (wandering over the earth at large, without restraint) and becomes fit enough to conquer all creatures on the face of the earth, whether it be a tiger or a S'arabha, or an elephant or a wild bull or a lion, (all these) meet with their death when receiving a blow with the Yogin's hands The Yogin's form will then become similar to Manmatha's (in point of beauty). Attracted by his beautiful form, women seek intercourse with him Should he have intercourse, there will be wastage of semen for him. Avoiding in- tercourse with women, he should earnestly betake himself to the practice of Yoga. On account of the retention of semen there will be generated an agreeable smell in the body of the Yogin (51-62)

PRANAVA-JAPA, THE PRELIMINARY STEP FOR THE DESTRUCTION OF OBSTACLES TO YOGA

Then, sitting in a secluded spot all alone, he should mutter the Pranava with his voice raised to the highest

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pitch (of three Mātra-s), for the purpose of destroying sins accumulated previously. The Pranava-mantra removes all obstacles and destroys all defects. By practice of this kind is taken the first step to final achievement of Yoga. (63, 64)

GHATA: THE STAGE OF EFFORT

Then comes the stage (known as) Ghata, wherein effort has to be put forth for the regulation of breath. That is known as the Ghata stage, wherein the Yogin brings about the umion of Praņa, Apana, Manas and Buddhi, and of the Jivatman and the Paramatman, without detriment to their mutual relationship. I shall relate the symptoms thereof: He should then take hold of the practice prescribed already, only to a fourth of its extent. Once, either during the day or at twilight, should he practise (as above) and once every day should he perform Kevala-kumbhaka. (65-67)

DESCRIPTION OF PRATYAHĀRA

The withdrawal of the organs of perception and action from the objects of pleasure is Pratyahara of the plain variety ; but the withdrawal by the Yogin through the performance of Kumbhaka is what is called Pratyāhāra. (68)

THE FORM OF DHARAŅA

Whatever the Yogin sees with his eyes, he should conceive of all that as the Atman. Whatever one

THE YOGA-TATTVOPANIŞAD 313

hears with his ears, he should conceive of all that as the Atman. Whatever he scents with his nose, he should conceive of all that as the Atman. Whatever taste he feels with his tongue, he should conceive of all that as the Atman. Whatever he touches with his integument, he should conceive of all that as the Atman. In this manner he should hold in the Atman (the innermost Brahman) whatever (results from the functioning) of his organs of perception. (69-72)

THE SIDDHI-S (PSYCHIC POWERS) ATTAINABLE THROUGH DHARANA AND THE RULE RELATING TO THEIR BEING PRESERVED AS SECRETS

The Yogin (should perform Dharana as indicated above) for a space of a Yama (three hours) every day with effort and without laziness, or somehow or other, when, there would arse marvellous sagacity surely, in the Yogin's Citta (mind). Clairaudience, clairvoyance, transportation across vast distances in a short time, psychic vocal powers, psychic power of transforming one's self into any form desired, psychic vanishing from sight, and the power of transmuting iron and other baser metals into gold by smearing with the Yogin's urine and faeces, these will be (acquired by the Yogin). By intermittent practice (for a sufficient time), in him will be generated the power of moving through etherial space. By the Yogin with his intellect intent. on the successful accomplishment of Yoga, these (psyohic powers) U 40

314 THE YOGA UPANIŞADS

should be considered as obstacles to the attainment of the Great Siddhi (of Yoga). The man of intelli- gence should not revel in them. The Yogi-raj (the king of Yogin-s) should not demonstrate his sagacity to any one whatever. He should acquit himself with the world in the same manner as an ignorant man or a fool or a deaf man, for keeping his powers as a secret. Disciples intent on carrying out their own purposes, make (all sorts of) requests, without doubt. (The Yogin) distracted by attempting to comply with them all, will become oblivious to his own practice (of Yoga). The ascetic, giving up all concern with worldly things, should be intent on (achieving his aim of) Yoga. Without forgetting his Guru's precept, he should practise that, night and day. In this manner, out of the incessant practice of Yoga, will the Ghata stage be attained. In the absence of practice, it is not achieved by mere vain squabble. Hence should (the Yogin) with all effort practise Yoga alone. (72-81)

THE PARICAYA STAGE

Then will the stage of familarity be reached by frequent practice. The vital air, intimately associated with the Agni (of the Svadhisthana) by means of (the Yogin's) effort, assuming the power of the Kundalıni, will then enter, along with the fire, the Susumna Nadi without any obstruction. Along with the vital air, the Citta (mind of the Yogin) will also enter the Great Path (through the Susumna door). When the

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Citta (mind) of the Yogin enters the Susumņa along with the vital air, (at this stage is attained what is known as the Paricayavastha). (81-83)

DHARANA-S OF THE FIVE BRAHMAN-S IN THE REGIONS OF THE FIVE ELEMENTS

The Earth, Water, Fire, Ar and Ether: these form the five-fold group (of elements). Dharaņa of the gods (Brahman, Vısnu, Rudra, Is'vara and Sada- siva) in the five is said to be of a fivefold character. From the foot on to the knee is said to be the region of Prthivi (the earth). Prthivi is the quadrilateral, is of an yellow colour, and of the character of the syllable 'Lam.' Having forced in the vital air in the region of Prthivi, along with the syllable ' Lam,' meditating on the four-faced (Brahman) with the four arms and of the colour of gold, (the Yogin) should hold the vital air for five Ghatıka-s. (By doing so) he will attain the conquest of Prthivi. From the Prthivi-yoga there will be no death for the Yogin. From the knee on to the anus is said to be the region of Water. Water is the crescent and is of a white colour ; the syllable ' Vam' is said to be its seed. Forcing the vital air along with the syllable ' Vam' through the region of Water, calling to mind the god Narayana, with four arms, wearing the crown, of the bright white colour of crystal, the Acyuta of the silk-robe, (the Yogin) should hold the vital air for five Ghatika-s. (On doing so) he is rid of all sins. Thenceforward there is no fear for him from water

316 THE YOGA UPANIŞADS

and he will not find a watery grave. From the anus on to the heart is said to be the region of Fire. Fire is the triangle, is of a red colour, and takes its origin from the syllable ' Ram'. Forcing the vital air radiant with the syllable 'Ram' into the region of Fire, call- ing to mind god Rudra, with the three eyes, the best- ower of boons, shining like the young orb of the Sun, with his body entirely besmeared with ashes, and full of grace, (the Yogin) should hold the vital air for five Ghatıka-s. (On doing so) he is not scorched by fire. Even if he should enter a pit full of fire, his body will not be affected. From the heart on to the middle of the eyebrows is said to be the region of Air. Air is the Sat-kona (figure with six corner-angles formed by placing two isosceles triangles, one above the other, with their bases parallel to each other and their apexes point- ing one upwards and the other downwards), is of a black colour and manifested in the syllable ' Yam'. Forcing the vital air through the aerial region along with the radıant syllable 'Yam', (the Yogin) should meditate on the all-knowing Is'vara, facing all directions, as (having his stand) there and hold the vital air for five Ghatıka-s. (On doing so) he will move through ethe- rial space like Aır. For the Yogin, there will be neither death nor fear from the aerial element. From the middle of the eye brows on to the (other) end of the crest is said to be the region of Ether. Ether is the circle and is of the colour of smoke and is manı- fest as the syllable 'Ham'. Forcing the vital air into the region of Ether along with the syllable ' Ham', (the

THE YOGA-TATTVOPANISAD 317

Yogin) should meditate on the great God S'amkara of the form of the Bindu, of the form of Ether, the Sada- s'iva of the colour of clear crystal and holding the crescent on his crest, with five faces, with a pleasing feature, with ten arms and (five sets of) three eyes, equipped with all weapons and decked with all jewels, with one half of his body shared by Uma, bestowing boons, and the prime-cause of all causes. By holding the vital air in Ether, for the Yogin, there will surely accrue the power of moving through etherial space. Wherever he might remain, he derives immense Bliss. Thus should the accomplshed Yogin perform the five Dharana-s. Thence will he acquire a strong frame. There is no death for him. The Yogin of mighty intellect is in no way harmed, even should Brahman meet with dissolution. (84-104)

MEDITATION OF THE QUALIFIED KIND

In the manner prescribed (above) the Yogin should practise meditation for sıxty Ghațıka-s, restraining the vital air in Ether, on the deity which would grant his desires. This is known as meditation of the quali- fied kind (which has the power of) bestowing psychic powers, such as attenuation and the like. (104, 105).

ACCOMPLISHMENT OF SAMADHI, OUT OF MEDITATION OF THE UNQUALIFIED KIND

Thereafter Samadhi will be attained by (the Yogin) who resorts to meditation of the unqualified kind.

318 THE YOGA UPANIŞADS

In the course of twelve days will (he) surely attain Samadhı. This man of intellect, by restraining the vital air, becomes a Jivan-mukta. Samadhi is the equipoised state of the Jivatman and the Paramatman. (105-107)

THE RENUNCIATION AND ASSUMPTION OF THE BODY AT PLEASURE BY ONE WHO HAS SUCCESSFULLY ACCOMPLISHED THE YOGA

Should there be desire (on the part of the ac- complished Yogin) to give up his own body, he will himself renounce (it) (He will) seek repose in the Para-Brahman, but does not desire its (his body's) annihilation. Again, should there be no inclination on his part to give up his own body, he will roam about the worlds with the psychic powers of attenuation and the like and whenever, out of his own desire, he becomes a celestial being, he will be highly esteemed in the celestial world and will turn himself into a man or a Yaksa (demi-god), out of his own choice, in a moment or will attain, out of his own choice, the various states, such as of a lion, a tiger, an elephant, or a horse, or else, according to his own choice, will attain the state of Mahes'vara. (In all these) is difference arising out of the varying nature of the practice. The fruit is however the same: (Kaivalya, aloneness, in the case of one who does not hanker after the intermediate psychic powers and nothing but the transient powers is attained in the case of others). (107-111)

THE YOGA-TATTVOPANIŞAD 319

DESCRIPTION OF MAHA-BANDHA

(The Yogin) should place the hind part of the left foot on the genitals and stretching out the right foot, should hold it firmly with both hands. Placing the chin on the heart, again he should infill with air and holding it with Kumbhaka, as far as it lies in his power, should expel it. Having practised first with the left side of the body, he should then practise with the right side. Whichever foot is stretched out, he should mount it on the thigh (of the other leg). This is the Maha-bandha and one should practise it bothways in this manner. [Maha-mudra has been described else- where : See (66) of Yoga-cudamany-upanısad] (112-115)

DESCRIPTION OF MAHA-VEDHA

When the Yogin with the one-pointed intellect, remaining in the Maha-bandha posture, has made the Puraka (nhaled vital air), and obstructed the onflow of vital airs firmly by means of the Kantha-mudra (t.e., the Jalamdhara-bandha), the (Praņa) vital air, completely filling the two vessels (Ida and Pingala Nadī-s) (flows) quickly into the Susumņa Nādī and throbs there. This is the Maha-vedha, which is incessantly practised by the Siddha-s (accomplished ones). (115-117) .

THE REAL FORM OF THE KHE-CARI

Withdrawing the tongue backwards, (the Yogin) should hold it in the interior of the cavity of, the

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cranium; also with his eyes turned towards the middle of the eyebrows. This Mudra becomes the Khe-carī. (117, 118)

THE REAL FORM OF THE THREE BANDHA-S AND THEIR FRUITS

Constricting the throat (the Yogin) should conceive it as the heart with a firm intellect. This is known as the Jalamdhara-bandha, the lion of the elephant of death. That Bandha, whereby the Prana (vital air) will leap upwards into the Susumna Nadi and for that reason known as the Uddyana Bandha, this is wellknown to the Yogin-s. Pressing with the heels, (the Yogin) should constrict the genitals firmly, forcing upwards the Apana vital air. This is known as the Yoni-bandha. The Prana and the Apana, are the Nada and the Bindu respectively and attaining oneness through the Mula- bandha, they impart success to the accomplishment of Yoga. There is no doubt about this. (118-122)

DESCRIPTION OF VIPARĪTA-KARAŅĪ AND ITS RESULTS

The Karaņī known as Viparīta, which destroys all mental and bodily ailments, developes the Jatharagni of the daily practitioner. Various kinds of food will have to be procured by the practitioner (of that Karaņī). Should the kinds of food fall short, fire will eat up the body in a minute. With his head down and his feet up, he should remain for a minute on the first day.

THE YOGA-TATTVOPANIŞAD 321

Thence he should practise by adding slightly to the minute day by day. Wrinkles and grey hairs will not be seen in the course of six fortnights. He who practises it for one Yama per day, he will conquer death. (122-126) THE REAL FORM OF VAJROLI

That Yogin who practises Vajroli, he proves to be the receptacle of all psychic powers. Should he attain (that), Yoga-siddhı is on the palm of his hand. He will know what has transpired and what is yet to take place. Khe-cari will also surely be in his reach. [Vajroli consists in plunging the glans penis in a leaden cup of cow's milk, drawing up the milk and dropping it and repeatedly practising it : then dropping the semen in the genital organ of the female and drawing it up with the S'onita discharged by her.] (126, 127)

THE REAL FORM OF AMAROLI

He who drinks urine (leaving off the first and the last flow and reserving a fourth of the remainder) and uses (the remaining fourth) as a nasal douche everyday and practises Vajroli everyday: this is described as Amaroli. [What is attained by one accomplished in Amaroli without the drink and the douche is Saha- jolī.] (128) THE COMPLETION OF RAJA-YOGA

After that (vis., the practice of the twenty stages of Hatha-yoga) will be attained Raja-yoga and not 11 41

322 THE YOGA UPANIŞADS

surely without that. When all actions are completed along with the Raja-yoga, then will surely be generated in the Yogin detachment out of discrimination. The great Yogin, the great devotee and the great Sage of the name of Visnu, the most exalted Purusa stands manifest as a beacon-lrght in the path of the Truth. (129-131) EXPOSITION OF THE CAUSE OF DETACHMENT

The same breast which was originally sucked, by pressing well what is akin to it, one derives pleasure (later). Out of which genitals one was born, in the genitals of the same kind, the same one revels. Who was mother becomes wife in her turn (In another in- carnation) and who was wife becomes mother verily (in another existence). Who is father becomes the son again and who is son becomes the father again. In this manner, revolving in the cycle of births and deaths, even as the pot in the pully of the well, (people) attain series of births from several genitals and deaths. While matters stand thus, having heard from the scriptural texts and from the mouth of the preceptor that there is nothing other than the Brahman (the Yogin) attains the (superior) worlds. (131, 134)

WORSHIP OF THE PRANAVA IN THE LOTUS .

OF THE HEART

The worlds are three in number (Bhur, Bhuvar and Svar). The Veda-s are three in number (Rc,

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Yajus and Saman). Samdhya-s occur thrice. The letters are three in number (A, U, M). Fires are three in number (Daksiņa, Gārhapatya and Āhavanīya). Guna-s are three in number (Rhythm, Mobility and Inertia). All these rest on the three letters (as Visva, Viraj and Otr in their Vyastı; as Taijasa, Sutra and Anujnatr in their Samasti, as Prajña, Bija and Anuj- ñaıka-rasa in Vyasti and Samastı). He who knows (the secret) of these (three letters) as well as the Ardha- mātra letter (the Turya-caitanya) and learns (from the mouth of his Guru, that it is no other than the Brah- man), by that (Yogin) in the Turya-state is pervaded the entire world of phenomena (in the belief " all this is I alone"). That is the Truth. That alone is the transcendent existence, which is the substratum. Even as fragrance exists in the middle of the flower, even as ghee exists in the middle of milk, even as oil exists in sesamum and gold among pieces of quartz, (so does the Turya-caitanya stand interwoven with all things). There stands a lotus in the region of the heart with its face turned downwards and its stalk higher up. In the nether portion of it is the Bindu (in the form of Ether). In the middle of it stands the mind (symboli- cal of the Linga-s'arira, wherein the inmost conscious- ness manifests itself). With the letter ' A' (of the form of Vis'va, Vıraj and Otr-caitanya manifesting directly) the lotus (with its face upward) moves up. Only with the letter 'U' (of the form of Taiasa, Sutra and Anujhatr manifesting itself directly) the lotus blooms. With the letter 'M' (manifesting itself directly. as

324 THE YOGA UPANISADS .

Prajña, Bīja and Anujfaika-rasa) the Yogin attains the Nada (the Is'vara-tattva, as well as the sound of the Pranava) and the half syllable (of the form of the double Turya and Avikalpa) stands motionless. The Purusa accomplished in Yoga will then attain that transcendent state (of the Brahman) resembling the clearest crystal, which is digitless and destroys all sın. (134-140)

THE CESSATION OF THE FUNCTIONING OF ALL ORGANS IS THE EXPEDIENT FOR ATTAINING THE ATMAN

The tortoise holds within itself its hands, legs and also the head (after ceasing all functioning with them and remains like a piece of stone). So also, with the orifices of the body (the nine ones communi- cating with the outside world and others of the Nadi- system within), filled with the vital air at first and later emptied, (the Yogin should remain in his body without functioning). When the nine orifices stand restrained (from functioning), there will be flow of air upward through the orifice of the Susumna opening inwards from the Muladhara. (The Yogin should then perform Kevala-kumbhaka) even as the flame of a lamp placed within a pot. The cessation of movement of air, they know as Kumbhaka. With the nine orifices restraied (from functioning), in a secluded spot, free from all disturbance, the Yogin (assuming the Sıddhasana or other postures, by practising the Nirvikalpa-yoga and

THE YOGA-TATTVOPANIŞAD 325

breaking through the Kaivalya Nadi) will attain the conviction (through the knowledge of the Truth) that (while every other thing has left no trace), by the Atman alone is (something) left and thus attain Vıdeha-muktı .- Thus the Upanısad. (140-142)

THE YOGA-SIKHOPANIŞAD

[This Upanisad, which is the sixty-third among the 108 Upanisad-s and forms part of the Krsna-yajur-veda, deals with all that relates to Jñana-yoga along with the means to be employed for its acquisition.]

CHAPTER I

SEEKING THE PATH TO LIBERATION

All Jīva-s are ensnared by a Mayic net, through happiness and misery. Tell (me) my Lord S'amkara ! in the plenitude of thy grace, how salvation is attained by them. Pray describe the path which brings forth all-round success, cuts asunder the Mayic snare, des- troys birth, death, dotage and disease and bestows happiness. (1, 2)

THE PATH TO LIBERATION DIFFICULT OF ACCESS

So enquired Hiranya-garbha. Quoth he, the Lord Mahes'vara : The exalted state of Alone-ness is difficult to be attained even by recourse to various paths, O Lotus-born! It is attained by the established path (of

THE YOGA-SIKHOPANIŞAD 327

the knowledge of the non-differentiated Brahman alone) and by no other means. (Says the S'ruti, " No other path exists for its attainment"). (3, 4)

THE BRAHMAN NOT ATTAINABLE BY MERE PROFICIENCY IN S'ASTRA-LORE

(Those) that are enclutched within the snares of S'astra-lore fall, being deluded by the (little) knowledge (gleaned) therefrom. That (Brahman) with a form which manifests itself of its own accord (apart from the word-content and import of the S'astra-s, which derive their significance therefrom), how can that be made manifest by the S'astra (mere book-knowledge) ? That which is devoid of (any of the sixteen) digits (commencing from Prana and ending with Naman), which is flawless, which is absolute quiescence, which Is beyond all and which is non-ailing, that (absolute Brahman) alone, in the form of the Jiva is invested with the fruits of religious merit and sin. How can that eternal state of the Paramatman, which transcends all Tattvas, attain the state of the Jiva? O Maha-deva, the great Lord (who can do, undo and otherwise do all things) ! pray tell (me) out of thy grace. (4-7)

THE JIVA-HOOD OF THE BRAHMAN

(That which remains all-alone as the Paramatman), transcending all states of existence, in the form of know- lege and unattached, throbs of itself apparently, as.if it

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were Air (in etherial space) and therein arises self-con- sciousness (on account of which it attains the state of being the all-witness). Thus it assumes the five-fold character [of the Tri-pad Bhuti (three-quartered exis- tence), which later manifests itself as the Nıtya Bhuti (eternal existence), which, on attaining full indıvidualıty, becomes the Lila Bhuti (playful existence), which, on coming to display diverse misconceptions in relation to the microcosmic existence, becomes the Moha Bhuti (deluded existence), which again assuming diverse material forms, becomes the Jada Bhuti (material existence)]. Know (then the Paramātman) as the mass (of primordial matter) bound by the (seven) Dhätu-s (humours, integument, blood, flesh, fat, semen, bone and marrow) and displaying the (three) qualities (of rhythm, mobility and inertia), assuming the character of the Jiva. It is for this reason that the name of Jiva is attributed to the exquisitely pure Paramātman. (7-9)

SIVATVA OF THE JIVA DEVOID OF THE DEFECTS OF LUST AND THE LIKE

Lust, anger, fear, delusion, avarice, passion, birth, death, niggardliness, sorrow, sloth, hunger, thirst, greed, shyness, trepidation, misery, depression and joy, (these are the defects). That Jiva devoid of these defects is said to be S'iva, (as these defects are the inherent cause of the Tri-pad Bhuti being turned into the Moha Bhuți and the Jiva, when absolved from the Moha

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Bhuti resumes the state of the Tri-pad Bhuti, which is of S'ıva). (10, 11)

ABSOLUTION FROM DEFECTS THROUGH JÑANA AND YOGA

Hence 1 relate unto thee the expedient to be employed for the purpose of absolution from defects. Some say that (it is) knowledge that serves this purpose. (But) mere (knowledge by itself does not conduce to success. How can knowledge devoid of Yoga bestow liberation, O Sir! in relation to this (Jiva) ? Nor can Yoga devoid of knowledge be deemed fit to lead to liberation. [For, say the scriptural texts . "See even in this the existence alone (of the Brahman). Every other thing is non-existent." " There is nothing whatever beyond the Brahman," "The Brahman alone (exists). Non-existence is nought." There is no dispute relating to the fact that simultaneously with the attainment of the knowledge of the absolute Brahman resulting from the denial of the existence of the phenomenal world apart from the Paramatman, there is attained the state of alone-ness devoid of the body. This may be described as the existence of the three-footed Brahman alone as the residuum, as the conception of the Jiva and others is, as the result of the ignorance of the Paramatman, limited in. its nature and mnures only till the dawning of Gnosis, which in most cases, is not attained till the last incarnation in this world. Without such Gnosis there U 42

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persists only relative knowledge conditioned by attri- butes. Further, such relative knowledge, conditioned by attributes and depending on the control exercised over mental functioning, is, without recourse to the prescribed method of practice, incapable of producing the desired result of the attainment of the Brahman. Sımilarly, as Yoga of the variety, which merely lands the practi- tioner at the various stages which apparently lead to the acquisition of special psychic powers, is incapable of producing the chief fruit of Yoga, viz., Kaivalya, it is neither knowledge nor Yoga of the kind referred to above, and hence severally incapable of bestowing the ultimate fruit of Kaivalya]. Therefore the seeker should resort to (a happy blending of) Gnosis and Yoga and practse them firmly. (12-14)

THE REAL FORM OF GNOSIS AND ITS FRUITS

(By the seeker after liberation) should at first be known the real form of Gnoss, which alone is the sole means to attain knowledge of the Brahman. By hım should also be investigated of what nature ignorance is. (The man of Gnosis) by whom is known the real form (of the Brahman), which is alone-ness and which is the exquisite state, (becomes one who has discharged his duties), when he is released from all defects. How can· the Jiva get liberation through knowledge (of the spurious kind), when it is surrounded by all defects such as lust, anger, fear and the like ? Even as the real form of the Atman is all-comprehensive, so also Gnosis,

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which has the Atman as its objective, (Is full). Lust, anger and other defects have no separate existence, (it being difficult to think of the remote possibility of establishing as to whether these defects are or are not to be ascribed to the absolute Brahman, which tran- scends all attributes.) (The man of Gnosis being thus blessed,) where is the prescribed rule of conduct for him and how can the question of prohibition arise in his case? He who knows to discriminate aright, being rid of the delusion arising from worldly existence, becomes by all means liberated. (By such discrimi- nation, the knower of the Brahman attains) that real existence, O Lotus-born ! which is full in form, (and becomes the Brahman), which is divisible and at the same time indivisible, on account of its fullness. (14-19)

THERE IS LITTLE DIFFERENCE BETWEEN THE MAN OF SPURIOUS KNOWLEDGE AND

THE IGNORANT MAN

Due to the influence of the Kalı age, the indi- visıble, the flaw-less (Brahman) which is openly manifest as the all, which resembles ether (in its all- pervasive character), by virtue of assuming the form of throbbing, has attained the swirling character of world- ly existence. He, who has (somehow or other, without.the requisite training) attained this form, which is devoid of origin, existence and dissolution as well as flashing and also Gnosis, (has in a way discharged his duties). How

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then does he, O mighty armed ! immerse himself in the ocean of delusion, giving up his lore again and again ? Even as the mainstay of those attached to worldly ex- istence is in the delusions caused by (worldly) pleasure and pain, even so when the man of Gnosis takes his stand in such (delusions), being encompassed by the impressions left by worldy desires, then there is no difference between the two, the common feature being worldly-mindedness. Should Gnosis be known to be of this description, then of what description would be ignorance ? (20-24)

TO THE MAN OF GNOSIS OF THE SPURIOUS

VARIETY THERE IS NO ACCOMPLISHMENT OF

LIBERATION WITHOUT THE AID OF YOGA

The man who has somehow or other, by his own efforts, achieved Gnosis, should he be devoid of de- tachment, the man who has knowledge (derived from books) of Dharma (right conduct), should he not (by his own efforts) have conquered his senses, (such a per- son) does not attain liberation without the aid of Yoga (for purifying the impurities of his mental functions) while yet in his embodied state, O Brahman! Cor- poreal beings are known to be of two kinds : the unripe ones (with a foul interior, because of the spurious nature of their Gnosis) and the ripe ones, (the real men of Gnosis ripened by Yoga). The unripe ones are those that are without (the mellowing influence of) Yoga. The

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ripe corporeal beings are those (that are mellowed) by Yoga. The entire body (of the ripe one, purified) by the fire of Yoga, becomes sentient and devoid of sorrow, while the (body, which is) nonsentient and unripe, should be known as of earth and becomes the bestower of misery. [Says the S'ruti, " Even as the pot is made of earth alone, even so the human body is made of " Cit " (sentience)]. (24-27)

ENDLESS MISERY OF MEN OF GNOSIS OF THE SPURIOUS VARIETY

Such a one, even when engaged in meditation is disturbed by the organs of his senses (being incapable of controlling them, he not having realized that apart from the Brahman they exist not). Even after con- trolling them with all his might, he finds himself sub- jected to other impediments. His body is afflicted with cold and heat, ease and torment, and such hke (pairs of opposites), as well as (various types of) mental anguish; also from other sources, such as various kinds of creatures, weapons, fire, water, and winds. As a result thereof his mind is powerfully agitated. When, in this manner, there is danger to life, the respiratory process gets ruffled. Thence the minds of men (other than men of Gnosis of the genuine variety) subjected to hundreds of torments, would be agitated. What- ever the Jiva would conceive in its mind at the time of the cessation of bodily existence, that alone would it become. This alone is the cause of coming into

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corporeal being. Men do not know which incarnation is in store (for them) after death. Hence, Gnosis (of the spurious variety) and detachment (arsıng there- from) contribute merely to the weariness of the Jīva. (The man of such Gnosis) is disturbed out of his meditation, the moment that an ant begins to crawl on his body. Could such a one become verily an enjoyer of happiness, should he be stung by a scorpion or even terminate his bodily existence? How could that be? Hence those are fools who with an array of false arguments around them do not really know (the Brahman, as they hug hard the delusion that, apart from the Brahman, there is their own body, meditation, obstacles to be avoided and so on). (27-34)

THE DEVELOPMENT OF INDIVIDUALITY IS BY ITSELF AT THE ROOT OF ALL RUIN

When one's individuality is lost, even his body is verily lost. Is there further need (to say) that his diseases (are likewise lost ?) To whom would affliction be caused by water, fire, wound inflicted by weapon and the like ? According as individuality (in one) waxes or wanes, on account of such (false attachment to the body leadıng to the conception, "I am the body") his (mental attitude, "I am the Brahman," and other real conceptions) perish, and diseases and other torments set on him. There is no effect produced wheresoever without a cause. So also, how can there be affliction in the body without individuality ? (34-37)

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FOR ONE WHO HAS ACCOMPLISHED YOGA, THERE ENSUES THE POWER OF DOING, UNDOING AND OTHERWISE DOING, AS WELL AS LIBERATION WHILE YET LIVING

By the body have been vanquished all (ignorant people) and by the Yogin-s (who look upon themselves as the Brahman) has been vanquished the body. Hence how can fruits such as pleasure and pain and the like affect them (the Yogin-s) ? By whom are conquered (with the sword of knowledge) the sensory organs, the mind, the intellect and (the emotions) such as lust, anger and the like, by him alone is conquered all. Such a one is not tormented by any whatever. The (five) great elements and the eternal verities are one after another overpowered (by hım). The body made up of the seven humours is slowly consumed by the fire of Yoga. The Yogin's body endowed with prodigious strength cannot be seen even by the gods, being released from all changes and bonds, possessed of various powers and transcendent (thus par- taking of the character of Is'vara). Even as Ether is, so be- comes (the Yogin-s) body, (nay) even clearer than Ether, manifesting itself (in a form) subtler than the subtle, gross but yet not gross and non-sentient but yet sentient. The king of Yogin-s, verily capable of assuming any form of his choice dependent on (none but) his own self and devoid of dotage and death, plays wheresoever (he likes) in a frolicsome mood, in the three worlds. Possessed of incomprehensible power, the Yogin

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assumes various forms and withdraws from them again at pleasure, he having attained mastery over his senses. In virtue of the strength of his Yoga, this (Yogin) does not die, (a Yogin having no mortal coil to shuffle, for says the S'ruti "A sage is not born nor does he die.") He is veritably dead because of his perfect Gnosis, (which brings on the conviction that apart from the Brahman there is no body and the like). Whence can there be death to one (already) dead ? Wherein all others have (their) death, there this (Yogin) is fully alıve. Wherein fools are fully alıve, there this (Yogin) is veritably dead. There remains nothing yet to be done by him. He is in noway affected by his previous Karma; (he, having become) a Jīvan-mukta, is always clear (as crystal), being devoid of all flaws. (38-47)

IMPOSTURE BY MEN OF GNOSIS OF THE SPURIOUS VARIETY

There are other so-called men of Gnosis who, being full of passion, are always conquered by their body. Those masses of flesh with their bodies perversely directed, how can they stand comparison with Yogin-s (who have no more incarnation to their credit.) The fruit of their religious merit and sin is reached by these so- called men of Gnosis after their demise. This so-called man of Gnosis is of such nature and will be born again after enjoying the respective (fruits of his meritorious and sinful actions) [The man of Gnosis of the genuine variety, on the other hand, does not incarnate again,

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as, in his case, the fruit of the preponderance or sub- sidence of the meritorious or sinful nature of his actions does not hold good, for, as the scriptural texts say " The knower of the Brahman becomes the Brahman alone," " He who knows the seedless (Brahman) thus, becomes himself seedless," "He who knows Him (the Paramatman) thus, becomes immortal herein; there is no other path leading to final emancipation," such a one attains Videha-kaivalya, simultaneously with his Gnosis.] (48, 49)

THE EMANCIPATION OF SUCH MEN ATTAINABLE ONLY THROUGH ASSOCIATION WITH SIDDHA-S (JĪVAN-MUKTA-S)

(Such a so-called man of Gnosis) attains associa- tion with a Siddha (Jivan-mukta) later on, only through religious merit earned. Hence he becomes a Yogin, only through the grace of the Siddha and not otherwise. Thereafter perishes the cycle of births and deaths and not otherwise-this is the utterance of S'ıva. (50, 51)

THE MUTUAL RELATIONSHIP OF JNANA AND YOGA AS EFFECT AND CAUSE

The so-called Gnosis deprived of Yoga, O Brahman, does not lead to liberation, nor shall Yoga accomplish its purpose without (the aid of) such Gnosis. (51, 52) U 43

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YOGA ALONE, THE HIGHWAY TO LIBERATION

Yoga is attained by (the so-called) Gnosis only in the course of several other incarnations, while Gnosis (of the genuine type) is attained in the course of a single incarnation only, through Yoga. Hence there is no other royal road bestowing Liberation (through Gnosis of the right type) beside Yoga, (as it generates pure Gnosis after shearing off the spurious character of so-called Gnosis). After long investigation through Gnosis (be it of the so-called variety, in the absence of Yoga) one assumes the mental attitude, "I am lıberated." Is it possible that such a one could get released that very moment, merely by (a random) mental attitude? Only later on, (it may be) after the lapse of hundreds of other incarnations, through Yoga alone is (he) liberated. From Yoga there will not be such births and deaths again and again (as in the case of men of so-called Gnosis). By the conjunction of the Prana and the Apana (vital airs), there is attained the union of the Moon and the Sun. (The Yogin) should exhilerate his body made up of the seven humours with the fire (of Yoga). All diseases of his perish. What need be said of cuts and gashes and the like? Such a one will assume the state of one with a body of the form of transcendent Ether. Of what use is dilating further (on this)? Verily there is no death unto him. Resembling burnt camphor, himself will appear in the world, as if possessed of a corporeal frame. (52-58)

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KNOWLEDGE OF THE ATMAN DAWNS ONLY IN A MIND PURIFIED BY YOGA

The mind in all Jiva-s stands bound up with the Praņa vital air. Even as a bird tied by means of a cord, even so is this mind. The mind is not capable of being restrained by investigations of various kınds. Hence, the only expedient to be employed for its conquest is the Prana alone and nothing else. Barring the established expedient (of Yoga), (viz .. breath- control) O Brahman! the Prana (vital air) is not amenable to control either by arguments, prattlings, the S'astra groups, stratagems, mystic formulas, or medica- ments. He who, with a little knowledge, has recourse to the path of Yoga, without knowing the (established) expedient (of breath-control), will suddenly find himself beset with difficulties. He, who, without controlling breath, desires foolishly to attain the Yoga of Yogin-s, verily attempts to cross the ocean, embarked on a pot unbaked (In a kıln). He whose vital air vanishes internally, when the practitioner is yet alıve, his corporeal frame does not drop and his mind is torment- ed with afflictions. (59-64)

THE PRACTICE OF YOGA IS THE FIRST DUTY

Should his mind, however, be pure, knowledge of his own Atman manifests itself (therein). Hence, O Brahman! Gnosis results from Yoga in a single incarnation. Therefore should the practitioner always

340 THE YOGA UPANIŞADS

practice that Yoga alone at first. By seekers after liberation, conquest -of the Prana (vital air) should be made for the sake of liberation. There is no religious merit higher than Yoga, no prosperity greater than Yoga, no subtlety transcending Yoga, (in fact) there 1s nothing beyond Yoga. What is the union of the Prana and Apana (vital airs), similarly of the red and white vital fluids, the conjunction of the Sun and the Moon, and of the Jivatman and the Paramatman, in this manner, the conjunction (between the two constituting a pair) of the several pairs, is known as Yoga. (65-69)

THE IMPARTING OF YOGA-SIKHA

Then I shall presently describe the Yoga-s'ıkha, which is by far superior to all (forms of) Gnosis. When the Mantra is contemplated upon, then there is generated bodily tremour. Assuming the Padma posture or any other posture deemed suitable (by the practitioner), fixing the eyes on the tip of the nose, keeping under control the hands and feet, withdrawing the mind from everywhere, one should contemplate upon the Omkara instead. The wise man, having made Parames'vara (take his seat) in his heart, should ever be engaged in meditation. He should not look upon his body constituted in this manner, having the single pillar (the spinal colum supporting the entire edifice of the body), provided with the nine orifices (the three pairs of eyes, ears and nostrils, the mouth,

THE YOGA-S'IKHOPANISAD 341

the urinary passage and the rectum) and with the three props (of Prarabdha, Agamin and Arjita Karma-s, the body persisting as long as these are not spent up) and presided over by the five deities (Brahman, Visnu, Rudra, Is'vara and Sada-s'ıva), (as the Ātman or Atmic in any manner whatsoever). He should then (conceive in his heart, to the accompaniment of favour- able control of breath) the form of the solar disc surrounded by rays and flames and kindle the fire mn the middle of it, as (he would) the wick of a lamp. (Therein Parames'vara should be concerved as of the form of the flame of the lamp). Of what dimension is the flame of the lamp (of the Muladhara-cakra, viz., as fine as the awn of a grain of wild paddy), of that dımension Parames'vara in the form of the flame of a lamp (should be conceived). (69-74)

BY THE PRACTICE OF YOGA, THERE IS THE DIRECT MANIFESTATION OF PARAMA-PADA, THE HIGHEST STATE

(By the grace of Parama-s'ıva) Yogin-s, (who are mendicants), by the strength of their practice of Yoga, pierce through the disc of the Sun (to reach the highest state) ; (for, says the S'ruti, "Those pure souls cross the doorway of the Sun (to reach the Para Brahman)." (Others, who are mere Yogin-s have recourse to)·the second method (of breaking through) the door of the Sușumņa Nadi, which is bright all round and specially meant for the purpose, (by rousing the Kundalıni).and

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drinking (the nectar produced by the Sun, Moon and Fire contained in the Sahasrara-cakra of) the cranial cavity, thereafter see that (highest) state (of the Paramatman with the mental attitude, " He am I," and through Gnoss acquired therefrom, either become the qualified or the non-differentiated Brahman). (75, 76)

ATTAINMENT OF PUNYA-LOKA BY ONE WHO CANNOT CONFORM TO THE PRESCRIBED FORM OF MEDITATION TO THE FULL EXTENT

Then, should a person (n the act of meditation), out of laziness and erroneously, contemplate on that (Brahman, as different from his own self) and thus meditate three times (every day), that person attains the meritorious state (such as of Brahman, Indra and the like). This merit having been found out, is briefly described by me. (76, 77) THE RECOGNITION OF HIS OWN ATMAN BY THE ACCOMPLISHED YOGIN

Then shall the accomplished Yogin recognize Parames'vara manifest in all its glory (as his own Atman). (As for the sinner), when his (accumulated) sin is atoned through thousands of other incarnations (by the grace of Is'vara, propitiated through the offering of .the fruits of daily observances and the like), then shall he see, through (the strength of) his Yoga the great uprooting of attachment to the ways of the world. (78, 79)

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SITTING AT THE FEET OF A GURU WHO HAS CONQUERED HIS BREATH, FOR THE PRACTICE OF YOGA

Now shall I explain the true nature of the practice of Yoga. (The seeker) should always serve that Guru by whom has been successfully accomplished the conquest of breath. The wise practitioner should achieve the conquest of the Prana (vital air), out of his Guru's gracious oral (Instructions). (79, 80)

ROUSING INTO ACTIVITY OF THE SARASVATI (NAņi)

Measuring twelve digit-lengths in point of length and four digit-lengths wide, soft and white: the des- cription of the piece of cloth wherewith to tie round (the Sarasvati Nadī) is said to be (as above). [Having tied round the top of the Nadi with a piece of cloth of the above description, waking up betimes in the Brahma- muhurta, the Yogin should, without any fear, rouse the Nadi into activity, for the space of a Muhūrta.] (81)

PIERCING THROUGH THE THREE GRANTHI-S (KNOTS) BY ROUSING THE KUNDALÍ

(After rousing the Sarasvati Nadi), controlling the breath firmly in such a way as to conduce to the rousing of the power (of the Kundali), (the Yogin) should strengthen the Kundali, which is of the form

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of eight coils, make the constriction of the anus and thus rouse the Kundali. Even though he should be in the jaws of death, where is the fear of death for him ? This is indeed a profound secret communicated unto thee by me. Assuming the Vajrasana posture every day, (the Yogin) should practise the upward constric- tion. The fire, rendered ablaze by the vital air (rising by such constriction), will continuously heat the Kun- dali. That power capable of deluding the three worlds, being heated alive by the fire, will enter the Candra- danda (shaft of the Moon) in the interior of the orifice of the Susumņa Nadī. That (power), along with the (Introspecting mind), the Prana vital air and the fire, pierces through the knot of Brahman, (which forms as it were the door leading from the Muladhara) ; then piercing through the knot of Visnu (forming the door of the Anähata) it stands in the knot of Rudra (the door of the Ajña). Then after firmly filling (the vital air), by means of Kumbhaka-s over and over again, (the Yogin should pierce through the knot of Rudra). (82-87)

RULE RELATING TO THE PRACTICE OF THE FOUR KINDS OF KUMBHAKA-S

One should practise (the Kumbhaka-s known as) Surya-bheda, Ujjāyī, S'italī and Bhastra. (These) to- gether constitute the four-fold Kumbhaka. Together with the three Bandha-s, (that) causes the attainment of the Kevala (Kumbhaka). (86-89)

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DESCRIPTION OF THE SÜRYA-BHEDA-KUMBHAKA

I shall presently give a good and concise descrip- tion of this. All alone, should a secluded spot be reached (by the practitioner) temperate in food and of a resolute frame of mind and the form of the Praņa and the like and the imperishable truth of the highest import should be meditated upon. (This is verily) the peerless medicine which would effectively cure the dıs- ease of worldly-mindedness. By the practising Yogin should be drawn in the vital air through the Solar Nadi. After performing Kumbhaka as prescribed in the rule, he should expel (1t) through the lunar (Nadi). This, which kills many a disease of the belly and extirpates the malignant influence due to (intestinal) worms, should often and often be performed and is known as Sürya-bheda (breaking through the Solar Nadi). (89-92)

DESCRIPTION OF UJJĀYI KUMBHAKA

Drawing in the air through the two Nadi-s, the intelligent practitioner should direct it along the two sides of the Kundali, hold it in the belly and thereafter expel it through the Ida. (This) kills the malignant influence of phlegm and the like in the throat, raises the temperature of the body, removes the rheum out of the Nadi-s, and rectifies the defects inherent in the humours (of the body). (This) Kumbhaka known as Ujjayī should be performed (by the practitioner) while moving and standıng. (93-95) U 44

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DESCRIPTION OF THE S'ITALI KUMBHAKA

Drawing in air through the mouth, (he) should expel (It) through the nostrils. This is performing the S'ītalī (Kumbhaka) and destroys bile, hunger and thirst. (95, 96)

DESCRIPTION OF THE BHASTRIKA KUMBHAKA

(The practitioner) should intelligently expel with speed the air in the body, out of the two breasts and fill (it) in (likewise), till he is overcome with fatigue, as with a blacksmith's pair of bellows. When fatigue comes on in the body, then should he fill in through the solar (Nadi) and after constricting the throat, should expel (it) again through the lunar (Nadi). (This Kumbhaka) removes (the excess of) the mind, bile and phlegm, raises the temperature of the body, rouses the Kundali, removes defects in the mouth, bestows auspiciousness, is wholesome, removes impediments, such as phlegm remaining in the interior of the opening of the Brahma-nädi and is capable of bursting through the three knots as the result of effectively practising the Bandha-s. This Kumbhaka is known as the Bhastra and should be specially practised. (96-100)

RULE RELATING TO THE THREE BANDHA-S

I shall now relate, in the prescribed order, the three Bandha-s, by performing which, this (practitioner)

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will attain the conquest of vital air. When Kumbhaka of the four varieties has been successfully accomplished, this three-fold Bandha should be performed. That is related by me presently. The first is Mula-bandha ; the second is what is known as Uddiyana ; the third is Jalamdhara. Their description I relate (hereunder). (101-103)

THE MŪLA-BANDHA

Pressing the anus with the heel, (the practitioner) should forcibly draw up the vital air in such a way that the air would move upwards stage by stage. The Prāņa and Apāna (vital airs), as also the Nada (Intellect) and the Bindu (mind), becoming one by means of the Mula-bandha, bestow the successful accomplishment of Yoga. Herein there is no doubt. (104, 105)

THE UDDIYANA-BANDHA

The Uddiyana-bandha should be performed at the close of the Kumbhaka and before the Recaka (ex- pulsion of vital air). For the reason that by (such Bandha) the Prana (vital air) would spring up in the Suumņa, this is said to be what is called Uddiyana by Yogın-s. Uddiyana is always communicated by the Guru in the natural course. (The practitioner) should practise it without sloth, (whereupon) even an old man would turn young. He should, with effort, make con- striction above and below the navel. Should he praçtise

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it for six months, he will verily conquer death ; there is no doubt (about it). (106-109)

THE JALAMDHARA-BANDHA

The Bandha known as Jalamdhara should be performed at the close of the Puraka (in-filling the vital air). This is of the form of constricting the throat with a view to obstruct the passage of vital air. After constricting the throat, he should establish (the vital air) firmly in the bosom. This is known as the Jala- mdhara-bandha, which causes the full flow of nectar. Should the constriction of the throat be made with the immediate contraction of the nether part, by (per- forming) Pas'cima-tana in the middle, the Praņa (vital air) will reach the Brahma-nādī. (109-112)

ATTAINMENT OF THE NIRVIKALPA STATE BY BREAKING THROUGH THE THREE KNOTS BY MEANS OF THE KUNDALI POWER

Remaining in the Vajrasana posture, the Yogin, after rousing the Kundali, should thereafter perform the Bhastri (Kumbhaka) and quickly rouse the Kundalī. Even as the jomnts of a bamboo are pierced through by means of a red-hot iron rod, even so there will be the- bursting through the knots of the vertebral column by means of the vital air (along with the Kundali). Should an ant crawl (over the body) there is an itching sensation produced there. By constant practice with

THE YOGA-SIKHOPANIŞAD 349

the vital air (along with the Kundali) will be generated a simılar sensation in the Susumņa. Thereafter, piercing through the Rudra-granthi, (the Kundali) then attains the character of S'iva, (the Turiya in the Brahma- randhra). Their conjunction (2.e., of the Kundalī and S'iva) takes place after making the Moon and the Sun attain their equipoised state. The three Guņa-s (rhythm, mobilty and inertia) will be transcended on account of the three knots having been pierced through. From the conjunction of S'iva (the Turiya) and the S'aktı (the Kundali) there is generated the trans- cendent state (natural Nırvikalpaka state). (112-117)

THE SUSUMNA FORMING THE PATH TO LIBERATION AND THE FINAL RESORT OF ALL TIME

Even as an elephant will always drink water with its trunk, so also the Susumna-nadī will grasp the vital air through the vertebral column. There are twenty- one bright nodules (of flesh) attached to the vertebral column, all located along the Susumna, resembling a number of gems strung together, (of the size of grains of linseed, dispelling the darkness of the Susumņa- path from the Muladhära to the Brahma-randhra, con- stituting as it were the joints of the Susumna bamboo, and within the actual range of experience of Yogin-s alone.) The Susumna, which is of the form of the universe, (depending as it does on the Brahman, the prop of the entire universe) stands established in the path of Liberation. Even as all duration is

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determined with reference to the position of the Sun and the Moon, (which bear on the Susumna, all divisions of time from the minutest twinkling of the eye to the longest Kalpa-s (Aeons) find their repose therein). In the practitioner, the vital air (once) in-filled (through the Susumna) and held through Kumbhaka there, does not at all go out. (Should it go out by some mistake), in the same manner should it be restored to its original position in the Susumņa, again and again, till it is confirmed in its position. This is the characteristic (quality) of the hınd-door (of the Susumņa). That vital air in-filled through that door and slightly held in Kum- bhaka will enter through the hind path all the parts of the body. When it is expelled (through the Susumna owing to the influence of time and destiny), it is wasted ; when it is in-filled (again) it nourishes the body. (117-122)

THE ACQUISITION OF THE KNOWLEDGE OF THE BRAHMAN THROUGH SUSUMŅĀ-YOGA

He, (whose knowledge of the Atman has as its basıs the refutation of erroneously attributing the quality of the Atman to the mind and the sum-total of the results of its functioning), who, by means of his (Susumna) yoga, makes his mind along with the body dissolve in the very (Brahman) wherefrom it had its origin, he alone, devoid of (the slightest touch of) individuality and feeling blissful, is liberated from the delusion of conceiving himself to be other than the Atman. Those fools, who do not know the real basis

THE YOGA-SIKHOPANIŞAD 351

of the knowledge of the Atman (in the aforesad manner), fall into the embodied state. Should the clearly manifest mind get dissolved, in that case the cessation even (of the flow) of vital air becomes esta- blished. If not, for him there is no S'astra, no distinct knowledge of the Atman, nor Guru, nor liberation (as, with his deluded vision, he becomes incapable of being liberated, in the absence of the dawning of the real know- ledge of the Ätman, either from a clear comprehension of the Veda or through the grace of the Guru). Even as a jackal forcibly sucks up blood of its own accord, even so the Brahma-nadi (the Susumņa) throws into the background the phenomenal world and its re- actions; (thence arises the knowledge of the Brahman and simultaneously with it liberation from the delusion caused by things other than the Brahman). From constant practice of the (Susumņa) Yoga (is achieved the aforesaid end). Through practice of such Yoga and out of the daily assumption of posture and (practice of) Bandha, the mind attains dissolution and the Bındu does not flow downwards (123-126)

THE SUCCESSFUL ATTAINMENT IN DUE COURSE

OF THE FORM OF THE BRAHMAN BY THE PRACTICE OF YOGA

After giving up the Recaka and the Puraka (expell- ing and in-filling of the vital air), one should take his firm stand by (holding) the breath. Various knds of sounds are produced. The lunar region would stream. out

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(nectar, on swallowing which there would arise the awakening, "There is nothing apart from the Brah- man ", as a result of which), thenceforward will perish all ailments such as hunger and thirst. Then will (the Yogin) have his main stay in the form of the Brahman alone, which is Existence, Consciousness and Bliss. This description of the practice (of Yoga) has been verily related unto you out of affection. (127-129)

MAHA-YOGA OF THE CHARACTER OF THE FOURFOLD YOGA OF MANTRA AND THE LIKE

Mantra-, Laya-, Hatha- and Raja- yoga at the end, are the steps in order. This Maha-yoga is only one, but is called by four different names. (129, 130)

MANTRA-YOGA

Going out with the sound of " Ha" and entering agamn with the sound of "Sa", this Mantra, viz., "Hamsa Hamsa" is muttered by all the JIva-s (n- voluntarily). (In the case of Yogin-s,) on account of the precept of the Guru and during Susumņa (-yoga), the Japa (prayer) will become reversed. That which be- comes thus : viz., "So 'ham So 'ham", is known as the Mantra-yoga. (130-132) HATHA-YOGA . Out of the conjunction of faith and formula, there takes place in the hind path (the union of the Moon and the Sun). By. "Ha" is meant the Sun and by

THE YOGA-S'IKHOPANIŞAD 353

"Sa", the Moon. The union of the Sun and the Moon is known as Hatha. (132, 133)

LAYA-YOGA

By Hatha (-yoga) is removed the dullness resulting from all ailments (irregularities). The conscious princi- ple in the corporeal body and the transcendent Atman, when there is union between the two, when their union is brought about, O Brahman ! the mind gets dissolved and the vital air attains firmness, when Laya-yoga takes its rise. From dissolution is attained comfort, the Bliss of one's own Atman, the exquisite state. (134-136) RAJA-YOGA

There abides in the great spot in the middle of the genitals of all creatures, Rajas (menstrual fluid) resem- bling the Japa and Bandhuka flowers in colour, well protected and (representing) the Devi (feminine) prin- ciple. By the conjunction of the Rajas with the Retas (of the male organ), (t.e., of S'akti with S'iva) there 1s what is known as Raja-yoga. From Raja-yoga (the Yogin) shines out after attaining the psychic powers of attenuation and the like. (136-138)

THE COMMON FEATURE OF THE VARIOUS KINDS OF YOGA AND THE ATTAINMENT OF LIBERATION BY MEANS OF YOGA

The mingling together of Prana and Apana should be known as (the common feature of) the four-fold U 45

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Yoga. (This is) what is related in brief O Brahman ! The word of S'iva is not otherwise. Whatever is attainable will be attained only by gradual practice and not otherwise. By practising Yoga even with a single body little by little, liberation is attained at long last. The method of the monkey is that alone. (138-140)

THE MANNER IN WHICH SUCCESS IS ACHIEVED IN A SUBSEQUENT INCARNATION BY THE PRACTITIONER WHO DIES BEFORE SUCCESSFUL ACCOMPLISHMENT OF YOGA

Should the body (of the practitioner) perish out of negligence, even before the attainment of (the fruit of) Yoga, endowed with the impressions left by his experi- ences during the previous birth, he will attain another body. Then due to the influence of religious merit (accumulated during previous births) and by contact with his Guru, he will achieve success. The fruit will be quickly produced by having recourse to the hind door (the Susumna path) and from the practice made during the previous birth (the practitioner) will reap the fruit at once. (141-143)

ONLY BY YOGIC PRACTICE THERE IS LIBERATION

This much should verily be known, what is known as the Kaka-mata, (the doctrine that Mahes'vara has complete control over Maya). There is no other practice

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that may be known as Abhyasa-yoga (practice preli- minary to Yoga) beyond the Kaka-mata. Only through that, liberation is attained (even by the ignorant man and the man of spurious knowledge, as there is scope for the attainment of the knowledge of the non- differentiated Brahman through eradicating the im- purities of their minds by having recourse to it) and not otherwise. (This is the word of S'iva.) (143, 144)

BENEFITS ACCRUING TO THE YOGIN, SUCH AS OVERLORDSHIP OVER ALL, LIBERATION WHILE YET LIVING AND THE LIKE

There is no final resort (to be had) by the Yogin beside the hınd (Susumņa) path to liberation, reputed as attamable unartificially, through the method of Hatha-yoga, along with the dissolution of the Jivātman and the lke, (as borne out by the Vedic texts, "Having gone aloft by means of that (Susumņa) (the Yogin) reaches the state of immortality", "The Sușumņā rests on the transcendent (Brahman) flawless and of the form of the Brahman" and others). Diseases perish even at the commencement (of the practice), the dullness born of the body (perishes) next, then becoming equipoised (by conjunction with Prana, Agni, Surya, S'akti and S'iva) the Moon showers (nectar) incessantly. Thereafter the fire (in the Muladhara), along with the vital air, grasps the humours of the body (contributing to the increase of vital energy and virility). Various kinds of soundt arise

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and the body attains the bloom of youth. This person having overcome frigidity due to showers and the like, (for the S'ruti says, " Having become the atmos- phere he becomes a cloud "), will, (with his radiance) traverse the etherial regions (assuming the form of the Sun). This (person) will become the knower of all things, (capable of) assuming any form at his choice, and attaining the fleetness of wind, will roam at pleasure through the three worlds. (Should he desire), various psychic powers will be generated (in hım). When camphor is being consumed (by fire) where will the hardness be in it? Even so, when individuality is destroyed (by the fire of Yoga) where will be scope for inflexibility in the body ? (The body will become either soft or etherial in consequence). The kıng of Yogin-s will be able to do anything, relying entirely upon himself, and assuming endless forms. The great Yogin becomes a Jivan-mukta, there is no doubt about it. (145-151)

RULE RELATING TO THE SAFE-GUARDING OF NATURAL AND ARTIFICIAL PSYCHIC POWERS

Psychic powers are of two kinds in this world; artificial end unartificial. Those psychic powers that prevail by having recourse to means, such as the various ways of employing mercury and medicinal herbs, the practice of mystic spells and the like, they are known as artificial. Such powers, as arise out of the. employment of the (above) means, are transient

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and endowed with little efficacy. Those (powers) which, without the employment of such means, are generated of their own accord, in those that are solely intent on the Yoga relating to their own Atman, out of their own resources, are verily ac- ceptable to Isvara. Those psychic powers which arise (in this manner) are known as devoid of artifice. (Powers) that are attained of their own accord, which are lasting for ever, highly efficacious, in accord with one's desire, and resulting from one's own Yoga, are produced after a long time, in those that are devoid of impressions (of previous births). Those powers should be safeguarded (by him who takes his stand) in the imperishable state of the Paramätman, through his Maha-yoga. (The array of psychic powers) should be kept as profound secrets always, when there is no need for their use. This hs the usual procedure to be adopted by one who has accomplished his Yoga successfully. (151-156)

THE INDEX OF A YOGA-SIDDHA AND A JIVAN-MUKTA

Even as various places of pilgrimage are seen on the way by travellers bound for Benares and Sıddhı-s attainable by various paths are brought about of their own accord, so also, in the path of Yoga, devoid of any considerations of gain or no gain, is met with -the cluster of Siddhi-s. Even as gold s determined by the assayıng goldsmiths, one should determine an accom- plished Yogin by the psychic powers (acquired by him)

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and also a Jivan-mukta likewise (by his knowledge of the Brahman). Surely the quality which is not of this world (i.e., extraordinary) will sometimes be seen in him. One should look upon a person devoid of psychic powers as bound (to this world). (157-160)

ATTAINMENT OF VIDEHA-MUKTI BY THE JNANIN EVEN WHEN HIS BODY REMAINS

The Yogin with the knowledge of the Brahman, whose corporeal frame is devoid of dotage and death, is alone a Jivan-mukta. Beasts, birds, worms and the like verily meet with their death. By their letting fall their coil, O Brahman ! is liberation attained by them ? The vital air (of the Yogin) does not come out. Whence then the fall of his body? The liberation which is attainable by the fall of the body, is not that liberation obstructed ? When the body (of the Yogin) has attained the state of the Brahman, when it has reached the not dissimilar state, even as a piece of salt (dissolved) in water, he is then said to be a liberated one. (No doubt) the limbs of the body and the organs of sense are inconsistent (with the attainment of liberation). Verily the Brahman has attained the state of the body, even as water has that of a bubble. (161-165)

DESCRIPTION OF THE MICROCOSM AS A S'IVALAYA

The body is a city with ten gates, provided with the highways of the ten Nadi-s, perflated by the ten

THE YOGA-SIKHOPANIŞAD 359

kinds of vital air, surrounded on all sides by the ten organs of perception and motor action, provided with the six inner chambers of the centres of energy (Cakra-s) and a great forest fit for the practice of the six kinds of Yoga, viz., Mantra, Laya, Hatha, Raja, Bhavana and Sahaja, with their characteristic methods of practice, provided with four Pitha-s scattered about it, lighted by the four Veda-s, wherein the Maha-linga of the in- most consciousness manfests itself through the various functions of the Bindu and the Nada, (t.e., the mind and the intellect). The body is said to be a temple of S'iva bestowing special powers on all mortals. (165-168)

DESCRIPTION IN DETAIL OF THE SIX CENTRES MOLADHARA AND OTHERS AND THE FOUR PITHA-S

The Mulädhara, which is triangular in shape, is situated in the interspace between the anus and the genitals. That is said to be the seat of S'iva in the form of the Jiva, wherein is established the exquisite power known as the Kundalini; wherefrom' the vital air has its origin; whence arises the fire; whence the Bındu takes its origin; whence is generated the Nada; whence is produced the Hamsa; whence is produced the (introspecting) mind. This is verily the Pitha known as Kama-rupa, which bestows the fruits of desire. At the root of the genitals, with the. six corners (is situated) the plexus known as Svadhisthāna. In the region of the navel is situated the ten-petalled Mani-pūra plexus. In the heart is the great plexus,

360 THE YOGA UPANIŞADS

Anahata with twelve petals. This is the Pitha known as Purna-giri, O Brahman! In the well of the throat is situated what is known as Vis'uddhi, the sixteen- petalled plexus, wherein is established the Pitha known as Jalamdhara, O Lord of the Gods' The superior plexus known as Ajña (is situated) with two petals in the middle of the eyebrows. Over (this) is established the great Pitha known as Uddıyana. The earth, to begin with, is four-spoked and Brahman is its presid- ing deity. Water is of the aspect of the half-moon and Visnu is its presiding deity. Fire is the triangular region and Rudra is its presiding deity. The image of Vayu is sıx-spoked and Is'vara is its presiding deity. The region of Ether is circular and ıts deity ıs Sadā- siva. The region of the mind in the middle of the eyebrows they know to be of the form of Nada. [" The Jyotir-linga which is no other than the inmost Brahman, that Brahman am I"-is what manifests itself in the mind. For says the S'ruti, "The Yati (mendicant) should always meditate unceasingly on the Jyotir-linga in the middle of the eyebrows." He who knows thus the inmost Atman as the fundamental principle of the microcosm, that sage verily knows the Brahman as the basic principle of the macrocosm, owing to. the oneness of the substratum left inside and outside, by denying the reality of the pheno- mehal world individually in its microcosmic aspect and collectively in its macrocosmic aspect and thus becomes one who has discharged his duties]. (168-178)

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CHAPTER II

HE WHO IS COMPETENT TO IMPART THE KNOWLEDGE OF YOGA

Once again, do I wish, O S'amkara ! to hear about the great characteristic (of the knowledge) of Yoga, by the knowledge of which alone one would attain equality with the Sun (in point of radiance). Hear, O Brahman, what should be kept a secret with great effort. He, who dutifully renders service for twelve years with no want of attention, to that self-controlled seeker after the knowledge of the Brahman, should (the Guru), who imparts instruction regarding the real nature (of such knowledge), bestow the Vidya, either out of pride of his learning, or coveting wealth, or as a result of error of judgment, whatever has been learnt (from *such Guru) by (the disciple), or heard or carried out by him, (will be lost, being vitiated by the incom- petence of the bestower of the Vidya). He, who understands (the correct import of) the Mula-mantra (the fundamental formula), as expounded by (a com- petent) Guru, (achieves his end successfully) (1-4)

THE GREATNESS OF THE MŪLA-MANTRA KNOWN AS THE PRAŅAVA

That Mantra, made up of S'iva and the S'aktı, taking its rise from the Muladhara (1s fit to be the Pranava or the Nada). He, who, (having understood its real nature) is capable of expounding or hearing that Mantra, is rare U 46

362 THE YOGA UPANIŞADS

indeed. This (Mantra) is said to be the Pitha (the basic one), (the Brahman, the import of the Mantra be- ing the basis of all), the Nada-linga, (that symbol which does not bestow the knowledge of anything but the Atman, on those resorting to it) and what shares my characteristics, (as there is no difference between the name and what is named by it). By the mere know- ledge of it, any person will become a Jivan-mukta and wealth of power, such as attenuation and the like, be attained therefrom in no time. (5, 6)

EXPLANATION AS TO WHY IT IS OF THE QUALITY OF A MŪLA-MANTRA

On account of its being used to meditate upon (the Brahman), its helping the flow of vital force and its serving the purpose of awakening my form (in the mind of the practitioner), it is called a Mantra, O Brahman! or because of its being based on me. Being at the root of all Mantra-s (in accordance with the Vedic texts, "Even as through the trunk the leaves receive the sap, so also all speech is vitalızed by the Omkara," "All this is Omkāra,") on account of its originating from the Muladhara, as it is the symbol of the form of the basic entity, (the Brahman), it is known as.the Mula-mantra. (7-9)

EXPLANATION AS TO WHY IT IS OF THE NATURE OF BEING THE NADA-LINGA

On account of its subtle and causal nature, on account of its state of repose and mobility and its

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being symbolical of the transcendent Is'vara, it is known as the Linga (symbol). (9, 10)

EXPLANATION AS TO WHY IT IS OF THE QUALITY OF A THREAD (SŪTRATVA)

On account of its presence in all beings, at all times, and its indicating the form (of the Brahman), it is called the Sutra. (10, 11)

THE PRANAVA BEING OF THE NATURE OF THE PİTHA AND THE BINDU

(As the Pranava is of the nature of the Prakrtı, as borne out by the S'ruti, "Knowers of the Brahman say, out of being the Pranava (arises) being the Prakrtı,") (the Praņava), the Mahā-māyā, (the great Illusion), Maha-laksmī, (the great goddess of wealth), Maha-devi, (the great goddess), Sarasvati, (the goddess of learning), the power originating from the Muladhāra, which is indistinct (in form), by means of which (Praņava-prakrtı) the Universe (of names and forms) is sustained, exists in the form of the Bindu, (the mind) manifested in its subtle form and in the form of the (four) Pitha-s, (Kama-rūpa, etc , in a gross state). (11, 12)

EXPEDIENT TO BE ADOPTED FOR THE ATTAINMENT OF THE PRANAVA-BRAHMAN

O Brahman ! (that Pranava), which is pronounced by the functioning of the Prana (and Apana vital airs),

364 THE YOGA UPANIŞADS

having thoroughly broken (to tiny pieces) the Bindu- pitha (of that Pranava, which is distinct and indistinct in its character), in accordance with the precept of the Guru, by assuming the San-mukhī Mudra (and having attained the knowledge of the absolute Brahman), (when the Yogin approaches) the Nada-linga, (which does not, at all times, give any scope for the differentia- tion of symbols manifested in the Bindu-pitha, com- mencing from the Jagraj-jagrat up to the Avikalpa- nujñaika-rasa), there at once flashes (the Turya-turya Brahman, in the form of the non-relative Atman alone). (13, 14)

THE BRAHMAN, BEING OF THE FORM OF THE . GROSS, THE SUBTLE AND THE SEED-LIKE, IS OF A THREE-FOLD CHARACTER

The body of the Brahman is of three kinds : gross, subtle and transcendent. The gross form, composed of the five great (elements), is known as the Vairāja; the subtle, as Hiranya-garbha, and that characterized by the three seeds, (A,U,M,) as Nada. (14, 15)

THE KNOWABILITY OF THE S'UDDHA-TATTVA (ABSOLUTE TRUTH) ONLY THROUGH THE PRACTICE OF THE ATMA-MANTRA

By the practice, (through study, reflection, medita- tion and application), at all times, of the Atma-mantra,

THE YOGA-S'IKHOPANIŞAD 365

(the Pranava and the Maha-vakya groups), there manı- fests itself the highest truth, the transcendent Brahman, the exquisite truth, of the character of Existence, Sentience and Bliss, the immeasurable, the non- demonstrable, which transcends the range of speech and thought, the pure, the subtle, the aspectless, the changeless, the detached, the endless, the non-dıvisible, the peerless and the non-ailing (Brahman). ("The one Brahman should be meditated upon (from the time of) awakening from sleep till (one gets) sleep" -- says the S'ruti.)

SIGNS OF MANIFESTATION OF THE PARA-TATTVA

Listen to me, (when I relate) the signs of its manı- festation, which are the doors (leading to the acquisition) of psychic powers. By the Yogin who has achieved it, are always seen, in a subtle form, the flame of a lamp, the moon, the firefly, lightning, stars and bright objects. (Whenever there is the desire), wealth of powers, such as attenuation and the like, originates in him, in no tıme. (18-20)

THE GREATNESS OF THE INVESTIGATION OF THE NĀDA

There is no Mantra higher than the Nada; there is no god higher than one's own Atman; there is no worship higher than investigation, there is no happiness higher than satisfaction. By one who desires to acquire

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psychic powers, (the import of the Atma-mantra) should be kept as a profound secret. (20, 21)

THE OCCURRENCE OF THE KNOWLEDGE OF THE PARA-TATTVA, ONLY THROUGH DEVOTION TO THE GURU AND IS/VARA

My devotee, having understood this, becomes bles- sed and happy. To him who has supreme faith in Is'vara and, even as in Is'vara, so also in his Guru, these meanings, which are explained (here), will become manifest to that great soul. (22)

CHAPTER III

THE FOUR FORMS, PARA, PAS'YANTI, ETC., OF THE NADA-BRAHMAN

After realızıng the communion with which (Brah- man), that Cit (consciousness) has been explained (by the Yogin-s, to their disciples, by saying that there is nothing beyond the Cit, as testified to by the S'ruti, "One should concieve thus : that, the Cit is here, this is Cit alone, made up of Cit alone, the state of being Cit . Is Cit, I and all these worlds are Cit"), that which is the prime cause (as well as the final resting place) of all psychic powers, (as, simultaneously with its attainment, the groups of psychic powers vanish),

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by the realization of which, (even an ignorant man) is liberated from the bondage of birth, (due to the delusion caused by everything other than the Atman, as borne out by the text of the Smrti, "When what is apart from one's own Atman, arising out of one's own ignor- ance, gets dissolved out of one's knowledge of the Atman, released from its (false) counterpart, there re- mains only the Atman), that (Brahman is of a two-fold character), described as the Parama Aksara (the highest imperishable Brahman, when viewed from the point of view of the knower of the Brahman) and as the S'abda Brahman (of the form of the Nada), (the means to be employed for the attainment of the Parama Aksara), (when viewed from the point of one ignorant of the Brahman); (for, says the S'ruti, " Immersed deeply mn the S'abda Brahman, one attains the Para Brahman"). There is (the Para) power (of the same character as Cit) inherent in the Muladhara of the indistinct form, known as Bindu and having Nada as its support. From that alone arises Nada, even as the sprout out of the subtle seed. That, by means of which the Yogin-s see the universe, they know it as Pas'yanti, (also known as Anahata). (Says the S'ruti, "Sprouting out of the Para, it (the Nada) is turned into two petals in the Pas'yanti. Budding in the Madhyama, it blooms in the . Vaikhari.") In the heart, (wherein is the Anahata) is placed this sound, which resembles that of a thunder- ing cloud. It is known as Madhyamā, O Lord of the gods, situated there. That alone is agamn known as Vakharī, when, in conjunction with the Prana yital

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air, that goes by the name of Svara, (when it takes the form of articulate expression). (1-5)

ENUNCIATION OF THE FORM OF THE VAIKHARİ

One should utter the syllables commencing from "A" and ending with "Ksa," by moving the palate and other seats (of speech), by (making them assume) the form of the sprouts and branches of trees. From the syllables are (evolved) words and from words is the formation of sentences. The Mantra-s, Veda-s and S'astra-s in ther entirety, the Purana-s, the Kāvya-s and the diverse languages, as well as the seven notes of the musical scale, folk-songs and everything produced out of sounds are of the character of sentences. This is the goddess, Sarasvati, abiding in the hearts of all beings and prompted, by stages, by the wind along with fire, in this manner, assumes the form of words of two or three syllables and sentences. (5-9)

BY THE INTUITIVE PERCEPTION OF VAIKHARİ IS ATTAINED REMARKABLE POWER OF SPEECH

That Yogin, who sees in himself this power of Vaikharī, attains by the grace of the Goddess of Learn- ing remarkable power of speech and shall, of his own accord, become the author of Veda-s, S'astra-s and Purana-s, (as borne out by the S'ruti, " Four are the stages marked out by speech. Those Brahmana-s who know them become sages. Three of them, placed in

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the hollow, do not show themselves out. The fourth, viz., speech, men speak "). (10, 11)

THE REAL FORM OF THE PARAMĀKSARA

Wherein, O Austere One! the Bindu, the Nada, the Moon, the Sun, Fire and Air and all the senses (of perception and motor action) attain their dissolu- tion, wherein the vital airs get dissolved and the mind takes its final rest, after attaining which, no other gain is considered as of a higher measure beyond that, taking his stand on which (the seeker) is not moved even by a great calamity, wherein the mind, restrained in the service of Yoga, finds repose, wherein (the seeker) seeing his Atman, with his Atman, rejoices in the Atman, that which is intense happiness, capable of being grasped by the intellect, but beyond the range of the senses, this, which hes beyond whatever is perishable and imperish- able, is known as the peerless Aksara, (the Paramāksara) All beings are perishable. The Sutratman is known as the Imperishable. The transcendent Brahman, which Is indeterminate and unattached is imperishable. That has no description, nor aim ; is non-conjecturable and peerless ; has neither this side, nor the side beyond; is indivisible, incomprehensible and extremely flawless; is the prop of all beings; has no support ; is non-ailing; has no sanction ; is non-demonstrable, immeasurable and beyond the range of perception; is non-gross, atomless and non-dimunitive ; is lengthless, originless and waste- less; is soundless, intangible and formless; that has neither eyes, nor ears, nor name; is all-knowing, U 47

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all-reaching, tranquil and standing in the hearts of all ; is capable of being well comprehended, by (following) the import of the instructions of the Guru ; and not capable of being comprehended even with difficulty, by those not endowed with a (sound) mind; is digit-less, qualty-less, tranquil, changeless, and independent (of everything else ;) is smearless ; does not stand in need of protec- tion ; is immoveable, unchangeable and perpetually the same; and is unaffected and constant. (11-21)

THE ATTAINMENT OF THE PARA-RRAHMAN THROUGH THE DEVOTION TO AND THE MEDITATION ON THE S'ABDA-BRAHMAN

That luminary of luminaries, which is estabhished at the edge of darkness, which is released from existence and non-existence, which is within the range of fancy alone, that supreme truth can be attained by means of devotion, coupled with the mind absorbed within Here- in, O Brahman, fancy alone is the cause, even as fancy is the cause for men to become embodied again. When a man contemplates over a particular subject, hıs mind would take delight in (pondering over) that subject. The mind of one who contemplates on me (either in the qualified or the unqualified aspect) gets dissolved in me alone, in this world (and he becomes the qualified or -the unqualified Brahman, as the case may be, as borne out by the S'ruti, " In whichever aspect he ap- proaches him, (the Paramatman), he becomes only so.") -Țhus. (22-25)

THE YOGA-S'IKHOPANIŞAD 371

CHAPTER IV

FALSITY OF THE NATURE OF THE JIVA

Owing to the one form assumed by the Supreme Consciousness, no difference is attached (to it) wherever. Even as in a rope, there is the false conception of a snake, so also should the (false) nature of the Jīva be understood. Just as, in the absence of knowledge about the real nature of a rope, the rope verily puts on the aspect of a snake in a trice, even so, it is the supreme consciousness alone, which puts on the actual aspect of the phenomenal world, (so long as ignorance of its real nature persists. The moment real knowledge of the Atman dawns, the phenomenal world becomes consci- ousness alone). (1, 2)

THE BRAHMAN-HOOD OF THE ENTIRE PHENOMENAL WORLD

The immediate cause of the phenomenal world is no other than the Brahman. Hence, this phenomenal world in its entirety is the Brahman alone and nothing else. What is pervaded and what pervades, is all false as, according to the scripture, all is the Atman, Should the highest truth be understood thus, where is the room for any difference (of opinion) ? For the reason that all beings take their origin from the Paramätman, (which is) the Brahman, for that reason, think that all these become the Brahman alone. Deem that the Brahman

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alone is the mainstay of all names, diverse forms and actions, in their entirety. Even as the quality of being gold permanently inures, in an article made of it, so will the Brahmanhood be, of what is generated out of the Brahman. (3-7)

SEEING THINGS AS APART FROM THE BRAHMAN, THE CAUSE OF RUIN

Whichever foolish soul takes his stand, makmng even the slightest difference between the Jivatman and the Paramatman, even talking with him will bring about fearful consequences. Dualism would result from such ignorance and he sees that (dualism) in other things also. (At the dawning of wisdom), he then sees all as being of the character of the Atman and not an atom of anything else therem. (8, 9)

FALSITY OF THE PHENOMENAL WORLI, WHEREIN WE FUNCTION

Even though this world has been experienced (by us) and is fit for carrying out (our) daily functions, it is of the form of non-existence, even as a dream dis- turbed at the next minute. There is no waking state in a dream, nor a dream in the waking state. Neither of them is there in a state of repose, nor is repose in either of them. All the three, the products of the three Guna-s, (Rhythm, Mobility and Inertia) are only false. He who sees this, transcends the Guna-s and this (entity),

THE YOGA-S'IKHOPANIŞAD 373

which is eternal, is of the character of Consciousness. Even as the delusion of the pot in earth, and the (ap- parent) state of being silver in the pearl-oyster, even so the state of being the Jiva in the Brahman, vanishes, when looked at from close-quarters. Even as the name of "pot " would bear significance in earth, the name of ear-ornament in gold, the reputation of silver in the pearl-oyster, even so the significance of the appellation Jiva in the Parmatman. Even as there is the blue colour of etheral space, the water (of the mirage) in a desert, manhood in a log of wood, even so the phenomenal world is in the Atman of Conscious- ness Even as a vampire reduces itself to vacuity, the city ot the Gandharva-s (castle in the air), the presence of two Moons in the firmament, even so does the basis of the phenomenal world on Truth. Even as it is water alone, that is verily suggested by the waves, large and small, even as with the name of the pot, the earth, and with the name of the piece of cloth, the threads (composing it), even so with the name of the world (of phenomena), Supreme Consciousness manifests itself. All is absolutely the Brahman alone. (10-18)

THE EXTREME IMPROBABILITY OF THE PHENOMENAL WORLD APART FROM THE BRAHMAN

Even as there is no son of a sterile woman, even as there is no water in a desert, even as there is no tree in the etherial regions, even so the existence of the world there is not. When the pot is grasped, the earth

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(of which it is made) forcibly manifests itself ; even so, when the phenomenal world is closely scrutinized, the effulgent Brahman alone manifests itself. (18-20)

ATTRIBUTION OF THE BODY AND THE LIKE TO THE ATMAN THROUGH IGNORANCE

I, the Atman, am always pure. It (the Atman) always appears to be impure. Even as the rope has always a two-fold aspect to the knowing man and the man of ignorance, even as the pot is made of earth, even so the body also is a form of consciousness. The distinction between the Atman and the Anatman is only made in vain by wise men. Even as the rope is determined by the fool to be of the character of a snake and a pearl-oyster to be of the character of silver, even so, the state of the Atman is considered (by him) to be of the character of the body. Even as earth (Is considered) of the character of the pot, a mirage to be of the character of water, logs of wood as of the character of a house, and (anything) made of iron to be of the character of a sword, even so, one sees in virtue of the influence of ignorance, the embodied state in the Atman .- Thus. (20-24)

THE YOGA-S'IKHOPANIŞAD 375

CHAPTER V

THE BODY POSSESSED OF THE CHARACTERISTICS OF A TEMPLE OF VISŅU

Once again, I shall relate unto you about Yoga, the profound secret, which is of the form of the Brahman. Listen (to the discourse), O Brahman, with an attentive mind in the regular order. The body is a city with ten gateways, provided with the ten highways of the Nadi-s, perflated by the ten winds, covered by the ten senses (of perception and action), with the six inner chambers of the plexuses, the great forest fit for the practice of the six kinds of Yoga, (Mantra, Laya, Hatha, Raja, Bhavana and Sahaja, with different methods of practice) with the four Pitha-s scattered about it, provided with the lamps of the four Veda-s, the residence of the Bındu, the Nada, the great Lınga, Vısnu and Laksmi, the body is said to be a temple of Visnu, bestowing special powers on mortals. (1-4)

DETAILED DESCRIPTION OF THE SIX PLEXUSES AND THE FOUR PİTHA-S

The Muladhara, which is triangular mn shape, is situated in the interspace between the anus and the genitals. That is said to be the seat of Siva in the form of Jva; wherein is established the exquisite power, known as the Kundalini; wherefrom the vital air has its ongin; whence arises the fire; whence the

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Bındu takes its origin; whence is generated the Nada ; whence is produced the Hamsa; whence is produced the (Introspecting) mind. This is verily the Pitha known as Kama-rupa, which bestows the fruits of desire. At the root of the genitals, with the six corners (1s situated) the plexus known as Svadhisthana. In the region of the navel is situated the ten-petalled Manı-pura plexus. In the heart is the great plexus Anahata with twelve petals. This is the Pitha known as Purņa-girı, O Brahman' In the well of the throat is situated, what is known as Vis'uddhi, the sixteen- petalled plexus, wherein is established the Pitha, known as Jalamdhara, O Lord of the gods! The superior plexus, known as Ajña, (is situated) with two petals in the middle of the eyebrows. Over (this) is establı- shed the great Pitha, known as Uddiyana Earth, to begin with, is four-spoked and Brahman is its presiding deity. Water is of the aspect of the half- moon and Visnu is its presiding deity. Fire is the triangular region and Rudra is its presiding deity. The form of Vayu ıs sıx-spoked and Samkarsa is its pre- siding deity. The region of Ether is circular and its deity is S'ri Narayana. The region of the mind in the middle of the eyebrows, they know, to be of the form of the Nada. This, the seat of S'ambhu, O Brahman, has already been described unto you. (5-16)

THE REAL FORM OF THE NADI-CAKRA Henceforward I shall relate about the determina- tion of the plexus of the Nadi-s. Standing in the

THE YOGA-SIKHOPANIŞAD 377

triangle of the Muladhara is the Susumņa of twelve digit-lengths. She, having the appearance of a bamboo half-split at the root, is known as the Brahma-nadi. The Ida and the Pingala, which are situated on either side of her, interwoven with the Vilambini, reach the interior of the Nadika. Vital air of the form of gold flows through the Ida in the left. Assuming the character of the Sun, (it) flows by the right side through the Pingala. The Nadi known as the Vilambinì is dstinctly placed in the navel. There have originated the Nadi-s, which ramify crosswise, upwards and down- wards. That is known as the plexus of the navel and is placed like the egg of a hen. Therefrom proceed the Gamdhari and the Hastı-jihva to the two eyes; the P'ușa and the Alambusa reach the two ears ; therefrom the great Nadı, named Sura, reaches the middle of the eyebrows, that Nadi, which is the Visvodari, eats food of four kinds; that Nädi, which is the Sarasvati, spreads to the tip of the tongue; that Nadi, which is called the Raka, having drunk water m a minute, produces sneezing and fills the nose with phlegm; that Nadi, which originates from the hollow of the throat, known as the S'ankhini, goes with face downward and bringing the essence of food (chyle), always fills (it) in the crest. There are three Nadi-s going below the navel with faces downward ; the Kuhu Nadi evacuates faeces ; the Varunt lets flow the urine; the Nadi ot the frenum of the prepuce, known as the Citra, is the cause of the discharge of semen. Thus is known the Nad-cakra. Hence listen to the form of the Bındu. (16.27) U 48

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THE BODY OF THE BRAHMAN, OF THE THREE- FOLD CHARACTER OF BINDU, AGNI AND SOMA

The body of the Brahman is of three kinds : the gross, the subtle and the transcendent. The gross one is the Bindu of the character of semen. The subtle one is of the form of the five fires. The transcendent one is said to be of the character of the Moon. The eternal witness is the eternal Acyuta. (28-29)

FANCYING THE FIVE FIRES AND THE FRUIT THEREOF

That Kalagni, which is established in the nether part of the Patala (nether) regions, that Mulagni (basic fire), wherefrom the Nada takes its ongin, is in the body. That Badabagni in the body finds its place in the middle of the bone. The fire of wood and stone verily has its place in the middle of the bone. The fire taking its origin from wood and stone is of the earth and has its seat in that part of the alimentary canal from which vital warmth is diffused. The fire that has its seat in mid-etherial rigions is of lightning and of the character of the interior of the Atman. The fire that has.its place in the etherial region and is of the form of the Sun, abides in the region of the navel. This Sun showers poison (downwards) and streams nectar in the upward direction. The Moon standing at the root of the palate, showers nectar in the downward direction. The Bndu, which resembles clear crystal, has its abode

THE YOGA-S'IKHOPANIŞAD 379

in the middle of the eyebrows. That is known as the subtle form of the radiant Maha-visnu. That intelligent (Yogin), who conceives of these five fires by means of his intellect, whatever is eaten and drunk by him, partakes of the nature of a sacrificial offering alone. There is no doubt about it. (29-35)

· ROUSING THE KUŅDALINİ

With dreams conducive to his health and food well-digested and temperate, (the Yogin), having at first purfied his body and assuming a comfortable posture, should purify the path of the vital air, by means of in-filling, expulsion and holding (of his breath). Having with effort constricted the anus, he should worship the main power (by rousing the Kundalınī). (36, 37)

PRACTICE OF THE KHE-CARI MUDRA AND ITS FRUIT

He should perform the Bandha, known as Uddiyana, in the navel and in the middle of the organ of sex. By doing so, he moves flying upwards. In virtue of that power, (it is) the seat of Uddiyana. He should constrict the throat a little. This is Jalamdhara Bandha. He should, with a firm mind and self-possessed, perform the Bandha (known as) the Khe-cari Mudra. The tongue moving in the reverse direction enters . the crevice of the cranium. The eyes turn (inwards) into the interior of the eyebrows. This forms the Khe-cari Mudra. When (by the Yogin) the crevice above the

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uvula is closed up with the Khe-cari, the nectar does not fall over the fire, nor does the vital air leap forwards. Neither hunger, nor thirst, nor sleep, nor sloth is pro- duced. He who knows the Khe-carī Mudra, for hım there will be no death. (38-42)

ATTAINMENT OF AT-ONE-NESS BY THE CONCEPTION OF NARĀYAŅA IN THE SAHASRĀRA

Then, in the etherial space at the front and rear, (viz., the Sahasrara or the Ajña) in the Dva-dasanta region of the character of Acyuta, the seat of Uddiyana, which is nondual, propless and unattached, (the Yogin) should meditate upon Narayana, having his seat in the middle of the lotus, reaching the middle of the disc of the Moon, and always streaming forth nectar (Then) will break away the knot of the heart, all doubts vanish, the (previous) Karma (of the Yogin) will become spent up, when (the Brahman), what is this shore as well as the other (of the ocean of existence), 1s seen. (43-45)

EXPEDIENTS FOR THE ATTAINMENT OF THE RESPECTIVE SIDDHI-S BY THE YOGIN HAVING RECOURSE TO THE METHODS PRESCRIBED

Now shall I relate, O Lord of the gods ! the Sıddhı and the easy expedient of attaining it, (to be adopted) by those who have conquered their senses, attained quiescence, and conquered their breath and their mind. The resting of the mind, O Brahman! in the Nada is

THE YOGA-S'IKHOPANIŞAD 381

the cause of clairaudience. By resting the mind in the Bindu, one can attain clairvoyance. Should the mind rest in the Kalatman, that is the origin of the know- ledge of the past, present and future. The rivetting of one's mind on to the body and mind of another is what enables (one) to enter other bodies. One should conceive of nectar in the crest, for counteracting the effects of hunger, thirst and poison. Should one per- form Dharana of his mind over the earth, access to the nether world is attained. Should one perform Dharana of his mind over water, he will never be vanquished by water. Should one perform Dhāraņā of the mind over fire, he will never be scorched by fire. Should one rest his mind on Air, there will be traversing the sky (rendered possible for him). Should he perform Dhärana of his mind over Ether, he will attain the psychic powers of attenuation and the like. Fixing his mind on the form ot the Viraj, he will attain the power of increasing in size at will. Fixing the mind on the tour-taced Biahman, he will become the creator of the world. By fancying himself to be of the form of Indra, he will enjoy all carnal pleasures. (Fixing the mind) on the torm of Visnu, the great Yogin will sustain the entire universe ; on the form of Rudra, the great Yogin will destroy even with his radiance. Fixing the mind on Narayana, he will become one with Narayana. Fixing the mind on Vasu-deva, he ·will attain all success. In whichever manner the Yogin, who has accomplished Yoga and conquered his senses, shapes his desires, in the same manner he will attain

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the objects of his desire accordingly. In this, the frame of mind is alone the cause. (46-55)

RULE REGARDING THE SERVICE OF THE PRECEPTOR

The Guru is Brahman, the Guru is Visnu; the Guru is always the Lord Acyuta ; greater than the Guru there is no one whatsoever in all the three worlds. One should worship with extreme devotion (the Guru). who imparts divine wisdom, who is the spiritual guide, who Is the Supreme Lord (himself) For him there will be the fruit of knowledge. Even as the Guru, so is Is'vara. Even as the Is'vara, so is the Guru. He should be adored with great devotion. There is no difference between these two. One should not engage in debate, on equality of status with the Guru anywhere. With devotion, one should conceive in his mind of the identical character of the Guru, God and the Atman. (56-59)

GREATNESS OF THE YOGA-SIKHA

To that man of great intellect who knows the profound .secret, the Yoga-sıkha, there is not even a little unknown to him, in all the three worlds. Neither religious merit, nor sin, nor cause for discomfort, nor sorrow, nor defeat, nor the coming back once again into this region of wordly existence, is there for hım, on any account. (60, 61)

THE YOGA-S'IKHOPANIŞAD 383

RULE REGARDING THE ATTITUDE OF INDIFFERENCE TOWARDS PSYCHIC POWERS

The Yogin should not, with a fickle mind, allow his mind to dwell on the Siddhi (attainment of psychic power). Albeit, this person, once he comes to realize the Truth, becomes liberated alone, no doubt .- Thus the Upanışad. (62)

CHAPTER VI

RULE REGARDING THE MODE OF CULTIVATING THE KUNDALINĪ SAKTI

" Pray, tell me, O Parames'vara ' the method of cultivating (the Kundalıni S'aktı), by the very knowledge of which I may be released from worldly existence." " I shall presently speak to thee about the secret formula for cultivating it, the method to be adopted therefor and the fruit following from listening to it, O Hiranya- garbha ! After attentively listening to it, do cultivate it in the right manner .- My salutations to thee, the Sușumņā (path), the Kundalinī (power), the nectar fowing from the region of the Moon (in the Sahasrara), the Unmani state of the mind, the great power that is of the character of Supreme Consciousness." (1-3)

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REAL FORM OF THE SUSUMŅĀ

A hundred and one are the Nadi-s of the heart. Of these, one goes in the direction of the crest. Going through that, one attains immortality The others spread out in various directions. There are one hundred and one Nadi-s Among these, (one) is known as the Para. Free from contamination and of the form of the Brahman, the Susumna reposes in the Para. The Ida stands to the left and the Pingala to the right. Between these two is that exquisite seat He who knows that is the knower of the Veda One should hold the vital air passing through the nostrils therein and causing it to become one of lengthened breath there, he should practise only by stages. At the hind part of the anus, there is the Viņa-danda (vertebral column) bearing up the body Up to the end of the long bony frame, it is said, there is the Brahma-nadi At the end (of the vertebral column), between the Ida and the Pingala, there is the fine tube of the form of the Sun, the Susumna, which is called the Brahma- nādī by sages. (4-9)

THE SUSUMNA, THE MAIN PROP OF ALL

All (Nadi-s) reaching all parts (of the body) and spreading in all directions, are placed in that (Sus- umņa). Along its course are placed the Sun, the Moon, Fire and Parames'vara, as also the groups of (five) Elements, the cardinal points, places of

THE YOGA-S'IKHOPANIŞAD 385

pilgrimage, oceans, mountains, rocks, islands, rivers, the Veda-s, S'astra-s, Vidyā-s, Kalā-s (arts and crafts), the letters of the Alphabet, the notes of the musical scale, Mantra-s (mystic formulas), the Purana-s, the Guna-s (Rhythm, Mobility and Inertia), all these, in all direc- tions, their seed, the Bijatman, and the vital airs, their witnesses. The Susumņa is a veritable universe in the interior (of the body) and everything that could be reached by the varous tiny Nadi-s is established in (the Susumna) which is, so to say, the inmost Atman of all beings. It has its root upwards and its branches spreading downwards and can reach every- where through the path of the vital air. There are Seventy-two thousand Nadi-s, which, being full of holes, could be reached by the vital air by all paths. What are of the character of being filled with holes, cross below and above, when all the holes are obstructed by the Kundalıni. (10-15)

THE AWAKENING OF THE PARA S'AKTI

One should attain liberation, through knowledge of what is higher up, by means of the (Kundalınī) Jīva- s'aktı, coupled with the vital air. After knowing the Suşumņā (Nadī), (then) bursting through it and making the vital air pass right through the middle of it, (he) should restrain it in the nostril, at the Baindava-sthana (between the middle of the eyebrows). In the human body there are Seventy-two thousand openings of Nadī-s. (Among them), the Susumņa is the power of U 49

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S'ambhu, while the remaining others are of no value. When "Hrim", which is the exquisite Bliss (of the Is'vara-tattva) is established at the root of the palate, (the practitioner should restrain his mind, breath and the like). By restraining (the mind, etc.) above that stage, where are the Turya and the Turya-turya, (aiming at which) he should utter the Para S'aktı, (Pranava of sıxteen Matra-lengths) abiding in the crevice of the Brahman Should there be (thereafter) Bhramara-srstı, (the occurrence of the progeny of revolving mental functions), (for says the S'ruti, " Desire, vohtion, doubt, sincerity, msincerty, firmness, fickle- ness, bashfulness, cognition, fear, all this is the mind alone,") (in other words, even though there is no scope for such functions in the seedless Brahma-randhra, should there be such in the Vis'uddhi plexus, chmbing down from the middle of the eyebrows), then (by firmly holding on to the Ajña plexus) he should boldly give up being deluded by attachment to the objects of worldly desires, (by flatly denying them, as they are the cause of his ruin). (16-19)

MEDITATION ON THE PARAMATMAN

I see the lamp of the form of consciousness, which destroys the intense darkness remaining in the interior of -all men, which is capable of being reached and not reached (by the various functions of the senses), and (yet) devoid of being so reached (and not reached). salute the Hamsa of the form of the Paramatman.

THE YOGA-S'IKHOPANIŞAD 387

Of the sound, Anahata, (not produced by any impact) ; what is the echo of that sound; the radiance that is in the interior of that echo; the mind that is in the interior of that radiance; when that mind meets with dıssolution, that is the exquisite state of Vișnu. (20-21)

ATTAINMENT OF LIBERATION BY THE DISSOLUTION OF THE PRANA AND OTHERS IN THE ADHARA- BRAHMAN

Some say that the Adhara is (where) the Susumņa and the Sarasvati (Nadi-s) (are establıshed). As, from the Adhara, the Universe takes its origin, so the Universe dissolves in that alone. Hence by all kinds of effort one should seek shelter at the feet of the Guru, (who would expound the real nature of the Adhara). When the power inherent in the Adhara-(Kundalını) is dor- ment, the Universe is overtaken by sleep. When the power mherent (ın the Kundalıni) is roused, all the three worlds are aroused. He who knows the Adhara, reaches what is beyond darkness. By knowing that alone, man is rid of all sins. When the Guru is pleased of his own accord, then through the lustre of the Adhära plexus, radiant like a cluster of hghtning, there will be hberation undoubtedly, (as borne out by the S'ruti, " Attainable from him whom alone he (the seeker) seeks "). He should cut asunder religious merit and sin with the lustre of the Adhara plexus. By restrain- ing the vital air in the Adhara, he seeks repose in some other etherial region; by restraining the vital air in

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the Adhara, even the body shakes; by restraining the vital air in the Adhara, the Yogin dances for all time; by restraining the vital air in the Adhara, he sees the universe there alone (by realizing that there is nothing beyond the Atman). The Adhara, (the prime cause) of all created things (apart from the Brahman) is the Adhara (the Brahman alone). In the Adhara, (abide) all deities. In the Adhara (abide) also all the Veda-s. Hence (one) should have recourse to the Adhara. In the hind part of the Adhara, there occurs the conflu- ence of the three Nadi-s, (Ida, Pıngalā and Sușumņā). By bathing and drinking there, man is deprived of all hıs sıns. In the Adhara is the Pas'cima Linga (inmost consciousness), as well as its door (the three knots). By bursting through it (the door) alone, one is liberated from the bondage of worldly-minded-ness. In the hind part of the Adhara (In the Susumna) are the Sun and the Moon. Should they be constant, there stands the Lord of the Universe, by meditating on whom (the Yogin) attains communion with the Brah- man. (22-32)

BY MEDITATING ON THE FORMS OF THE DEITIES, BRAHMAN AND OTHERS IN THE PLEXUSES, IS. EFFECTED THE ENTRANCE INTO THE BRAHMA-RANDHRA

In the hind part of the Adhara, there stands the form of the deity, symbolically. (In this manner, the votaries should meditate on the appropriate deity,

THE YOGA-S'IKHOPANIŞAD 389

gracing the plexuses). (Yogin-s) restrain (the vital air) which (formerly) went out of the Brahma-randhra (the Sușumņā Nādi), (at first) in the left and right (Idā and Pıngalā Nādī-s) and (thereafter), forcibly bursting through the six plexuses (with the three knots in their order, then after drinking the nectar flowing out of the umion of the Sun, the Moon and Fire) enter, through the Susumņā, the Sahasrära, which is resplendent with the Turya and the Turiyatita and seek repose therein. Those who enter the Brahma-randhra (thus) attain the highest state. (33-34)

LIBERATION OF ONE WHOSE INNER SENSES ARE DISSOLVED IN THE BRAHMA-RANDHRA

When the Hamsa (the vital air) springs down- wards and upwards mn the Susumna, when one inces- santly causes the Prana vital air to revolve in the Suşumņā, when the vital air of the intellgent (Yogin-s) gets steady in the Susumna, by entrance into the Sus- umņā, the Sun and the Moon will get dissolved. He who knows the state of equipoise at that stage, he 1s the real knower of Yoga. When, in the Susumņa, the current of one's mind is lost, when, in the Susumņa, the Yogin takes his stand for even a sıngle minute, when, in the Susumna, the Yogin has (full) command for half a minute, when, in the Susumna, the Yogin holds fast, as salt in water, when, in the Susumna, the Yogin is lost,.as milk in water ; then, the knot (of the differ- ence between the Jiva and Is'vara) breaks; all doubts

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vanish and get lost in the transcendent Ether and the (Yogin-s) attain the highest state. (35-40)

THE GREATNESS OF SUŞUMŅĀ-YOGA

Bathing in the Ganges and the Ocean and wor- shıppıng the Maņ-karņkā (at Benares), do not deserve even one-sixteenth of (the merit due to) the mnvesti- gation of the middle Nadi ( the Susumņa). There 1s liberation for (one paying) a visit to S'ri-s'aila, for one who dies at Benares, for drinking the water of Kedāra, and for having a sight of the middle Nadi (the Susumņa). Thousands of horse-sacnfices and hundreds of Vaja-peya-s do not deserve even a sixteenth of (the merit due to) Yoga attamned by meditating on the Suşumņā. Whichever man dıscourses on the Susumņā is nd of all sins and will attain eternal Bliss. The Susumna alone is the holest place of pilgrimage. The Susumņa alone is the most efficacious prayer. The Susumņa alone is meditation of the highest order. The Sușumņa alone is the worthiest goal. The various kinds of sacrifices, gifts, vows and austere observances do not deserve even a sixteenth part of (the merit due to) Yoga attamed by meditating on the Susumņā. (41-46)

CLARIFICATION OF THE RESPECTIVE POSITIONS ASSUMED BY THE POWER OF SUPREME CONSCIOUS- NESS AND THE JIVA

In that great place, the Brahma-randhra, ever abides the Siva, the power of Supreme Consciousness,

THE YOGA-S'IKHOPANIŞAD 391

the greatest Goddess, well placed right in the middle. Similarly in the lotus of Ether, in the foremost part of the forehead (abıdes) the Maya Sakti; in the middle of the forehead (abides) the Para S'aktı, of the form of Nada (Sound); in the hind part of the forehead (abıdes) the S'aktı consisting of Bindu (of the form of the mind). In the middle of the Bindu there abides the Jivatman in a subtle form. In the middle of the heart (he abides) in a gross form and does not (move) (either) in the middle (of the eyebrows or the Sahasrara). [Should he move in either of them, he either becomes perishable or becomes the imperish- able Brahman]. (47-50)

THE MANNER OF HAMSA PRAYER BY THE JiVA, WHEN UNDER THE CONTROL OF THE VITAL AIRS

The Jiva, under the control of the Prana and Apana (vital airs), leaps downwards and upwards and is not seen to move either to the right or to the left. Even as a ball thrown by the forearm goes onwards, even so the Jiva impelled by the Prana and Apana (vital airs) does not rest. The Apana draws the Prana and the Praņa likewise draws the Apana. With the sound of "Ha" it goes out and with the sound of "Sa" it enters again. The Jiva ever utters this Mantra, vis., " Hamsa, Hamsa " -- thus. The Jiva knowing this becomes the imperishable (Brahman), (by conceiving, " I am the imperishable," and simultaneously with the dawning of such knowledge becomes the Brahman). He who knows this is the real knower of Yoga. (51-54)

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LIBERATION AND BONDAGE DUE TO DIFFERENCE IN THE POSITION OF THE KUNDALINI

The Kundalıni S'aktı, which has its place above the knot of the navel, is of the form of Liberation, in the case of Yogin-s and leads to bondage, in the case of fools. He who knows that (power), is the real knower of Yoga. (Should the Kundalıni move upwards from its position, as in the case of an accomplished Yogin, that leads to liberation. Should it not rise, as in the case of a fool, his bondage does not cease). (55)

THE PRANAVA, THE SUPPORT OF ALL

(In whose Matrā-s (syllables) stand) Bhūr, Bhuvar and Suvar, these (three) worlds; the Moon, the Sun and Fire, the (three) deities, that transcendent radiance is (the Pranava) Om. Wherein, the three durations (past, present and future), the three deities (Brahman, Visnu and Rudra), the three worlds (Bhur, Bhuvar and Suvar), the three Svara-s (Hrasva, Dirgha and Pluta), the three Veda-s (Rc, Yajus and Saman), take their stand, that transcendent radiance is (the Pranava) Om. (56, 57)

BONDAGE AND LIBERATION, THE RESULTS OF THE MOBILITY AND IMMOBILITY OF THE MIND

When the mind moves, (that) is known as worldly- minded-ness. The motionless state (of the mind) is

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known as Liberation. Hence, O Brahman ! one should make the mind steady with supreme wisdom. The mind is the cause of all the ends and aims of life. While it persists, the three worlds (exist). When that is dissolved, the world vanishes. That should be treated with great endeavour. (58, 59)

BY CONSTANTLY DWELLING ON THE THOUGHT THAT THE MIND DOES NOT EXIST APART FROM ONE'S OWN ATMAN, THE DIRECT PERCEPTION OF THE BRAHMAN

COULD BE ATTAINED

I am the mind of the aspect of Ether I am the mind which faces in all directions. I am the mind, I am the all Atman, the transcendent (Brahman) 1s not the mind alone. The mind (endowed with the qualities of Mobility and Inertia) is turned into actions (of all kinds) The mind is smeared with sinful actions. Should there be the mind, one can reach ecstasy, when there will be neither religious merit nor sin. When, by looking with a mind (which has attained a rhythmic state), on a mind (full of Inertia and Mobility) (and realizing that everything is false), the mind becomes devoid of functioning, thereafter will verily be seen the Para-Brahman (rather) rarely. The knower of Yoga, looking at this mind with his mind, becomes released. Looking at the mind with the mind, one should always remember the final ecstasy. Looking at the mind with U 50

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the mind, (the Yogin) should become intent on Yoga for ever. Looking at the mind with the mind, the conviction (described as Das'a-pratyaya) is seen (by the Yogin), (the conviction "I am the Brahman dawns pon him "), (even as, when taught by the Guru " thou art the tenth ", the conviction " I am the tenth " arises in the disciple and when taught by the Guru, "That thou art ", the conviction " that I am " arises). When convictions bear on him, then he becomes a Yogis'vara. That, which is the Bindu, the Nada, the Kala and Jyotis, that which is the Otr, the Anujñatr, the Anuj- ñaika-rasa, and what is beyond, viz., the Avikalpa, all that is said to be the Para Brahman. (60-66)

THE INSEPARABLE CONNECTION BETWEEN THE PRAŅA AND THE MIND

One laughs, rejoices, plays with affection and similarly feels happy, ckes out his livelhood, with intel- ligence and care, is afraid of danger from all quarters, quarrels, reflects, when afflicted with grief, gets intoxi- cated with newly acquired fortune, quails at the venge- ful acts of his foes, when filled with lust, enjoys (inter- course with the other sex), putting on a smile. One should keow that in the body the mind takes delght in sensual pleasure with the aid of memory. In which- ever part of the body the vital air abides, therem will the mind surely abide. The mind is said to be the Moon, the Sun, to be the vital air and the eyes, to be fire. (They are respectively) the Bindu, the Nada and the

THE YOGA-SIKHOPANIŞAD 395

Kala, O 'Brahman ! having as their deities, Visnu, Brah- man and Is'vara (respectively). (67-70)

CLOSE APPLICATION TO THE NADA IS THE CAUSE OF THE DISSOLUTION OF THE MIND

By closely applying one's mind always to the Nada, previous impression wears away. The vital air and the Mind, O Lotus-born ! will find their repose, in (the Brahman) devoid of all attachment. What is the Nada, that is the Bindu and that again is the mind, so it has been said. The Nada, the Bindu and the mind, by the three should oneness be attained. The mind alone, as also the Bindu, is the cause of all creation and sus- tenance. By the mind is the Bindu produced, even as milk, which is of the character of ghee. (71-73)

RULE REGARDING THE PRACTICE OF BREATH- CONTROL ALONG WITH THE MIND

Having thoroughly come to know of the sıx plex- uses, the mind of one should enter that comfortable region (in the interior of the Susumņa). Havng entered it, after drawing mn the vital air, he should sımilarly place (the mind and vital air) higher up. He should practise well with the vital air, the Bindu, so also the plexus and his mind. Yogin-s reach the nectar, only simultaneously with the attainment of their Samadhi. (74, 75)

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WITHOUT PRACTICE IN ACCORDANCE WITH THE INSTRUCTIONS OF THE GURU THERE IS NO DAWNING OF KNOWLEDGE

Even as the fire dwelling in the nterior of the S'ami wood will not rise up without churning, so also without the practice of Yoga, the lamp of knowledge will not (glow). Even as a lamp placed inside a pot does not at all shine outside, but when the pot is broken, the flame of the lamp manifests itself. One's body is said to be a pot and the Jiva is ot the (same) state (as the Atman). When (the ignorance encompas- sing both is) broken, simultaneously with (the dawning of knowledge from) the Guru's precept, knowledge of the Brahman manifests itself. Having approached the Guru, who holds the rudder and holding on firmly to his precepts (serving) as a boat, with the power derived from the practice of Yoga and the impressions left by association with rghteous people, (Yogin-s possessed of the knowledge of the Brahman, through the grace of the Veda-s and the Guru) cross the ocean of worldly existence .- Thus the Upanısad. (76-79)

THE VARĀHOPANIȘAD

[This Upanisad, which is the Ninety-eighth among the 108 Upanisad-s and forms part of the Krsna-yajur- veda, gives an exposition of Jña na-yoga, after dealıng with the Ninety-six eternal verities and closes with a description of the Brahman, which has no counterpart and the Turya-turya, the import of the Pranava.]

CHAPTER I

VARIOUS VIEWS REGARDING THE NUMBER OF THE TATTVA-S (ETERNAL VERITIES)

Then, the great sage Rbhu performed (severe) penance for a perod of twelve years, measured by the standard of the Deva-s. At its close, the Lord (Visnu) of the form of the porpoise, manifested himself (before the sage). (Having done so, desirous of bestowing the fruit of the penance on the sage), the Lord said thus, " Arıse, arise, choose the boon (of thy heart)." (In response to the words of the Lord) the sage stood up and having made obeisance to Him, replied thus : " O Lord, I do not, even in my dream, propose to beg of

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thee anything whatsoever of the heart's desires of men of desire. All the Veda-s, S'astra-s, Itihasa-s and Purana-s, all the groups of the faculties of learning, the gods with Brahman as the foremost, all these say that liberation is attainable from the knowledge of thy form. Hence, pray explain (unto me) the Brahma- vidyā, which expounds thy form." Thus quoth he. " Be it so " said the Lord of the form of the porpoise : " some discoursers (of the Brahman) need (for their exposition) twenty-four Tattva-s (eternal verities); others thirty-sıx eternal verities, and yet others ninety- sıx. I shall relate them in order. Pray listen with an attentive mınd." (1)

THE TWENTY-FOUR TATTVA-S

The senses of perception are five only, the ears, the integument, the eyes and others; the senses of motor action are five only, speech, hands, feet and others in order; the (vital airs) Prana and others are also five only; so also, sound and other (perceptions) are five; the mind (of volitions), the intellect, self- consciousness and the (thinking) mind, these four, these the knowers of the Brahman know as the twenty- four Tattva-s. (2-4)

THE THIRTY-SIX TATTVA-S

Along with these Tattva-s, the five elements, Earth, Water, Fire, Air and Ether (severally) and containing

THE VARAHOPANIŞAD 399

all the five (collectively); the three bodies, the gross, the subtle and the causal, (which) wise men know; and the three states, waking, dreaming and sleeping ; these together, sages know as the clusters of thirty-six Tattva-s. (5, 6)

THE NINETY-SIX TATTVA-S

Along with the aforesaid Tattva-clusters, one should add the Tattva-s : the six varieties of existence : existence, coming into being, growth, ripeness, decay and destruction, these (wise men) know as the six varieties of existence, hunger, thirst, sorrow, delusion, dotage and death, these are known as the sıx Ūrmi-s (human infirmities); the six sheaths I shall presently relate unto thee, membrane, blood, flesh, fat, marrow and bone, know these (to be the sheaths); lust, anger, greed, delusion, infatuation and spite, these are the sıx enemies; Vis'va, Taijasa, and Prajña, the three Jiva-s; Rhythm, Mobility and Inertia, the three Guna-s ; previ- ously commenced, prospective, and accrued, these are known as the triad of Karma-s. Speech, grasping, going, evacuation and pleasure (constituting) the five; volition, perseverance, misconception, decision ; delight, compassion, friendship and indifference, these four; the cardinal points, Vayu-s, the Sun, Varuņa, the As'vin-s, Fire, Indra, Upendra, and Yama, so also; the Moon, the fourfaced Brahman, Rudra and Is'vara the All-witness; these together are said to be the cluster of Ninety-six Tattva-s. (7-15)

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LIBERATION ONLY THROUGH DEVOTION TO THE LORD THAT TRANSCENDS THE TATTVA-S

Those who seek asylum in me of the form of the porpoise, who am subject to no ailments and stand diverging from the aforesaid Tattva-clusters, verily become Jīvan-mukta-s, having surrendered to me their ignorance and its concomitants. (15, 16)

FRUIT OF THE KNOWLEDGE OF THE TATTVA-S

Those who have knowledge of the minety-six Tattva-s, in whichever stage of life they may delight ; whether (such a one has his head) with matted hair, or close-shaven or with a tuft, is verily released ; there is no doubt about it. [The ninety-six Tattva-s recognized by the Samkhya-s are included in the thirty-six Tattva-s recognized by the S'ava-s, which again are included in the twenty-four Tattva-s exclusively recognized by the Vedantin-s. These again are inclu- ded in the single Tattva of Mäya, apart from the Atman, which Maya agamn being of the form of non- existence, which has no correlative, there remains only the Brahman, which has no correlative. This is the essence of the conclusion arrived at by all the systems of Vedanta.]-Thus. (17)

THE . VARĀHOPANIŞAD 401

CHAPTER II

The great Yogin of the name of Rbhu (asked) the great Lord of the form of the porpoise (thus) :- " O Lord, pray impart unto me the knowledge of the most exalted Brahma-vidya." Being asked thus, the Lord, the breaker of the misery of his devotees, said (as follows): "The four-fold means, such as detachment and others arise in the case of men out of practising the line of conduct appropriate to one's own Varna (caste) and As'rama (stage in life), from severe penance and propitiating the Guru; (they are:) the capacity to distinguish between what is eternal (the Brahman) and what is ephemeral, (every thing other than the Brahman) and detachment towards what is of this world, (such as flower, perfume and women) and what is of the other, (such as enjoy- ment of celestial happiness and the lıke). The desire for liberation is (the result of) the successful attain- ment of the six qualities, tranquillity and others, (self-control, continence, forbearance, sincerity and abstract meditation.) One should cultivate them pro- perly. [Tranquillity is control of the internal organs; self-control is the control of the external organs; continence is the renunciation of all action; for- bearance is putting up with heat and cold and other pairs of opposites; sincerity is implicit faith in. the scriptural text, as well as the words of the Guru; abstract meditation is the one-pointedness of the mind.] (1-4) U 51

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THE KNOWER OF THE BRAHMAN AND THE ATMAN ALONE IS THE REALLY BLESSED SOUL

Having thus become one, who has conquered his senses, and given up in all things the sense of " mine- ness," he should cultivate the sense of " I-ness " in me, the all-witnessing supreme consciousness. Having attained the human state, which can be attained only with great difficulty, that too of the Brahmana in human form, and through the study of the Vedanta, that (of a mendicant, distinctly symbolical) of the great Lord Visnu, if (the Yogin-mendicant) does not know the form, which is beyond the pale of the Varna-s and the As'rama-s, (the indistinct symbol of Vișņu), of the character of Existence, Consciousness and Bliss, when can such an ignorant one become liberated ? (4-7)

THE FORM OF THE BLISS OF THE ATMAN

"I alone am (supreme) Bliss, (the innermost Brahman) and naught else. Should there be aught else, that is not at all (the peerless) Bliss. ("That great abundance is verily Bliss", says the S'ruti). What is not intended for me is not dear (to me); that which is intended for me is dear of its own accord. Let me not be nonexistent, for the reason that I am the object of affection." "Let me exist always."- He who sees thus, he am I, the Visnu, O foremost of şages ! (7-9)

THE VARAHOPANIŞAD 403

THE SELF-MANIFEST NATURE OF THE ATMAN

The statement, "I am not the manifest (Brah- man) ", only postulates the manifest (Brahman). How can then the unmanifest touch that Atman that manı- fests of its own accord ? Those who, out of conviction, come to know of the self-manifest (Brahman), that does not depend upon anything else, they are verily possessed of supreme wisdom : this is my firm conviction. (9-11)

THE INCOMPATIBILITY OF THE ATMAN WITH MĀYA AND ITS PROGENY

Apart from the Atman which is full by itself, the phenomenal world, the Jiva, the Is'vara and others do not exist; nor does the Maya exist. (By nature) I am entirely opposed to them. That which is of the form of the intense darkness of ignorance and is of the character of Karma (action), Dharma (line of conduct) and the like, does not at all deserve to touch me, who am the Atman that is self-manifest. (11-13)

THE BECOMING THE BRAHMAN OF THE KNOWER OF THE ATMAN THAT IS THE BRAHMAN

Whoever sees the Atman, the All-withess, which is devoid of Varna (classification) and As'rama (differ- entiation into stages), as of the form of the Brahman, becomes the Brahman of his own accord. Looking at all these (phenomena), that shine as the lustrous

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form, which is the highest state from the standpoint of the Vedanta, one gets released at once. Knowledge (of the kind), whereby one looks upon the body as the Atman, is an obstacle to the right understanding of (the nature of) the body, as of the Atman. He whose knowledge rests on the Atman alone, attains liberation even without seeking. (13-16)

FOR THE KNOWER OF THE ATMAN, THERE IS NO BONDAGE RESULTING FROM KARMA

That which is of the character of Truth, Knowl- edge, Bliss and Fullness, (stands furthest) away from darkness. How can one be bound by Karma, when he has seen the Bliss of the Brahman, the witness of the threefold existence, characterized by Truth, Knowl- edge, Bliss and the like, the real significance borne by the application of the words " Thou " and "I", (e.g., of the scriptural texts, "That thou art", "I am the Brahman,") (standıng) apart from all faults (and hence) undefiled. (16-18)

DIVERGENCE BETWEEN THE WISE MAN AND THE IGNORANT MAN IN THE MATTER OF THE VIEW-POINTS AND POSITIONS WHEREIN THEY TAKE THEIR STAND

The eye of knowledge (of a wise man) sees the all-pervading (Brahman), that is Existence, Conscious- ness and Bliss. The eye of ignorance (of an ignorant

THE VARAHOPANIŞAD 405

man) does not see the resplendant (innermost) Sun (of the Brahman), even as a blind man (does not see the lustrous Sun of the phenomenal world). That Brahman, which has Truth and Wisdom as its char- acteristics, is Wisdom alone. It is only by knowing the Brahman thus, a mortal becomes immortal. Having known the real form of one's own Atman, that Bliss of the Brahman, the non-dual, that is devoid of qualities, that is Truth and palpable Consciousness, (one) does not scent danger from any quarter what- soever. The stand taken by knowers of the Brahman is as follows: (There exists) the Brahman alone act- ually, which is absolute Consciousness, all-pervading, eternal, full, and which is imperishable Bliss and nought else exists. The phenomenal world is, to an ignorant man, filled with a flood of misery, while, to a wise man, it is full of Bliss. To a blind man the world is dark, while to men of clear vision it is bright. (18-23)

THE ABSENCE OF BONDAGE AND LIBERATION, FORSOOTH, IN THE ATMAN

When (the seeker) takes his stand on me, of the form of the porpoise, the endless Existence, Consci- ousness and Bliss, there will be the dual-less existence. (While so), what is bondage and who will be liberated (therefrom)? The form of the Atman, for all embodied mortals, is always verily Consciousness alone. The group of the body and the like is not at all to be looked upon as a pot. Realizing this phenomenal world of

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things, static and dynamic, which shines as something other than one's own Atman, as consisting of one's own Atman alone, assume the mental attitude, " I am that (Atman)". One enjoys, of his own accord, the real form of the Atman. There is nothing separately enjoyable apart from the Atman. Should there be any such thing of the form of existence, the Brahman alone is of the character of Existence. He who is possessed of the knowledge of the Brahman, even though he sees what is reputed to be the entire world, does not at all see (mn it) anything apart from his own Atman, always. He is in no way bound by Karma (of various kınds), owing to (his) knowledge of my form. He who knows (the Brahman) devoid of the body and the senses, who is the all-witness, the sole knowledge of the supreme import, the essence of Bliss, the self-manifest, as of the form of the Atman, all out of self-realization, he should be known as the man of fortitude. I am he. Do thou lıkewise become that, O Rbhu! Hence (the seeker) seeing that the experience of the phenomenal world is not true always, while the experience of the realization of the form of the Atman is verily (so), and possessed of full knowledge, is nether liberated from bondage, nor is he at all bound. (23-31)

CONCENTRATION ON THE BRAHMAN AND THE ATMAN FOR THE REMOVAL OF BONDAGE

He, who, for a Muhurta, thinks of me, the all- witness, who am dancing on account of concentration

THE VARAHOPANIŞAD 407

on the form of the Ätman, is liberated from all bondage. Salutations to me alone, who take my stand in the inmost recess of all beings, who am of the character of consciousness, ever liberated, and am of the form of the inner-most consciousness. Thou am I verily. Thou art, O Divine power ! the glorious I, indeed. To thee and to me, the endless, to me and to thee, of the character of consciousness, salutations to me, the transcendent Lord, salutations also to thee, the auspicious. What shall I do? Whither shall I go? What shall I grasp? What shall I give up? Even as the Universe has been filled by me with the water of the Great Deluge, similarly he who gives up internal attachment, external attachment, and attachment to one's own self, with his Atman devoid of all attachment, he undoubtedly reaches me. He, who avoids the company of men, as if it were a snake, who (devoid of lust and possessed of detachment) looks upon a beauti- ful damsel as carrion, and upon sensual pleasures, which end in misery, as poison, that Parama-hamsa (becomes) in this world the Vasu-deva, (t.e.), I alone. This is the Truth. This is the Truth. What is said here is the Truth. I (am) the Truth, the transcendent Brahman ; apart from me, nought else exists. (32-38)

ANNOUNCEMENT REGARDING UPAVASA WHICH FORMS THE MEANS-TO THE ATTAINMENT OF THE BRAHMAN

That abiding near (cach other) of the Jivätman and the Paramatman, that (alone) should be known as

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Upavasa, and not the drying up of the body. What (avails) by the mere fasting of the body and that too in the case of ignorant folk? Does the great serpent (abıdıng in the crevice below) die by the mere beating of the ant-hill ? (39, 40)

NON-VICARIOUS (DIRECT) KNOWLEDGE, THE MEANS TO JĪVAN-MUKTI

"There is the Brahman ."-should one know thus, that is only vicarious knowledge. " I am the Brahman." -should one know thus, that is known as direct percep- tion. At what time the Yogin knows his own Atman alone, commencing from that time, this (Yogin) be- comes a Jivan-mukta. The firm conviction, " I (am) the Brahman," (when it arises), is the cause of liberation to the high-souled ones. (41-43)

RULE RELATING TO THE GIVING UP OF THE INTERNAL ANXIETY ABOUT THE BRAHMAN

Two positions there are (leading) to bondage and liberation : what are known as the " mine-less " and the "mine" (attitudes). What is the " mine" attitude, (by that) is bound the created being and (by) the " mine- less " attitude is liberated. Neither outward anxiety nor inward anxiety should be evinced, O Rbhu ! Giving up all anxiety, remain always at ease, taking thy stand on the Atman. (43, 44)

THE VARĀHOPANIŞAD 409

CONTEMPLATION OF THE GREAT LORD, THE SOLE EXPEDIENT TO WARD OF ALL ANXIETY

The world in its entirety (1s) the outcome of deter- mination alone. The manifestation of the world (likewise) ıs dependent on determination. Give up this, which is determination alone. Approaching (me) the non-determinate one, conceive, in thy heart, the state that is mine. Thinking of me, singing my glories, mutually conversing about me, having become solely absorbed in me, O sage of great intellect, spend thy time. Conceive that there is consciousness (in every thing) in this life, that this is consciousness alone, (this is) made of consciousness alone, thou art consci- ousness, I am consciousness, and that all these worlds are consciousness. Converting passion into passion -. lessness, remain always unattached. (45-48)

THE BRAHMAN ALONE LYING BEYOND THE RANGE OF ALL CREATIVE IMAGINATION SHOULD BE THOUGHT OF

How can the lamp of the knowledge of the Atman, having the Holy Writ as its genesis, be affected by action of any kind, arising from the syntactical relations known as Käraka-s, commencing from the agent (Kartr) and the like, which is the offspring of Ignorance? Giving up the state of the Anätman, remaining unaffect- ed by the condition of the phenomenal world, with a singleness of purpose, do become absolutely intent on U 52

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the perception of (the Brahman) abiding in the inner- most (core of everything). The Ether of the pot and the Ether of the monastery are established in the great (ocean of) Ether. In the same manner, the Jiva and Isa (Tattva-s) are formed out of the Ether of consci- ousness in me. That which does not exist before me, the Atman, and similarly vanishes at the end, that has been sung as Maya by Brahma-vadin-s (discoursers on the Brahman), out of their true discernment. When Maya and its progeny perish, there is neither overlord- ship, nor existence (as a Jiva). Purified by its rddance, I am the supreme consciousness alone, propless like Ether and of the character of sentience and nonsen- tience, assuming the form of the Jiva, Is'vara and the like. Creation commencing from reflection and ending with penetration (into the Brahman) is the work of Is'a. Worldly existence, commencing from waking and ending with liberation is the work of the Jiva. (Practices) commencing from the vow of Trinaci(ke)ta and ending with Yoga, (these) are based on delusion about the Is'vara. (Schools of thought) commencing from Lokayata (rank materialısm) and ending with the Sāmkhya (system of philosophy), are based on the delusion of the Jiva. Therefore should no thought be directed at all towards the controversies relating to the Jiva and Isa by seekers after liberation. On the other hand, let the Truth relating to the Brahman be investi- gated upon by the non-fickle one. To what extent people do not understand the truth about the non-dual Brahman, to that extent, all those are only deluded.

THE VARAHOPANIŞAD 411

Whence is liberation for them, whence happiness in this world ? (48-57)

THE BRAHMAN NONDIFFERENTIATED WITHIN, TRANSCENDING ALL STATES

For them (the deluded), should there be the notion of superiority and inferiority, what would result there- from ? Will a man roused (from sleep) be touched by (the difference between) a kingdom and beggary ex- perienced in a dream ? That is known as sleep by wise men, when one's intellect seeks repose in ignorance. How can there be sleep for me in whom ignorance and its concomitants are dissolved? The full-blown state of the intellect, this is known as the waking state. The waking state is not for me, for the reason that I am devoid of change and the like. The traversing of the Intellect through the subtle Nadi-s gives rise to a dream. There is no dream in me who am not given to movement of any kınd. (58-61)

BECOMING THE BRAHMAN THROUGH KNOWLEDGE OF THE NON-DETERMINAIE BRAHMAN

During sleep, when all is at repose and enveloped in darkness, (the sleeper) devoid of the power of vision, enjoys what is of the form of his Atman, vss., sublime Bliss. He who sees all things as non-differentiated, on account of their close relation with consciousness, he

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alone is the actual man of knowledge (of the Brahman), he is S'iva, he is Harı and also Brahman, (and knowing the supreme consciousness right through all stages, becomes the supreme consciousness alone). (62, 63)

REFLECTING ON THE ONE-NESS OF THE BRAHMAN, PRECEDED BY THE DISSOLUTION OF WORLDLY EXISTENCE

(Know) this cycle of worldly existence is what is verily a long-drawn dream, a lengthening delusion ensnaring the mind; nay, (it may be characterized as) indulging in building castles in the ar, for a long time, (and what is more) a veritable ocean of sorrow. Hence, from the time of one's rising from sleep to the tme when he goes back to sleep, let him reflect on the one-ness of the Brahman. By the dissolution of the (unreal) phenomenal world, which is, after all, the result of ignorance, (there remains but) the mind (deeply engrossed in it), assuming only my form (t.e., which becomes the Brahman alone). Having vanqui- shed the foes (that veil the Brahman of the form of Existence, Consciousness and Bliss, vig., the six internal foes, lust, anger, greed, delusion, infatuation and spite), by having recourse to the six means to be employed, (viz., tranquillity, self-control and others) obtained through the grace of the Guru, one's Ätman becomes peerless alone, like the infuriated elephant in rut. (64, 65)

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EXPERIENCE OF THE KNOWER RELATING TO THE BRAHMAN, NON-DIFFERENTIATED FROM THE INNERMOST ATMAN

Let the body cease to exist or last as long as the Moon and the stars last. What difference arses out of such duration, concerning the form of my consci- ousness ? Whether the pot gets broken (now) or lasts for a long time, that makes little difference whatever to the Ether of the pot. The lifeless slough cast off by a snake remains abandoned over the ant-hill and the snake does not care for it. Even so (the knower) cares not for the gross and the subtle bodies. When false knowledge along with its cause is dispelled by the fire of the knowledge of the innermost (Brahman), this (knower) becomes bodiless, on account of his being of the form of "not this" "not this". The perception (of the illusory phenomenal world) as real, will die out (as a result of the knowledge dawning on one) by the study of the S'astra, (that the Brahman alone is the real existence and there is nothing apart from it). [Such knowledge, taking the form of Jñana, Vijñana and Tattva-Jñana, clinches at the truth, that apart from the Brahman, Maya is nought and simultaneously with such disillusionment, the three kinds of-Karma -- Arjita, Prärabdha and Agamin, along with the brood of impressions left by them, perish and the knower thereafter remains as the bodiless Brahman alone.] [When Jffana (knowledge) gleaned from books ripens into Vijñana (wisdom) through experience], out of

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(such) direct wisdom perishes whatever relates to the world of Maya (Illusion). [Then everything other than the Brahman manifests itself as a reflection, as a result of which his Samcita-karma perishes and his Prärabdha-karma begins to waste away by en- joyment and does not at once perish, it having commenced just in the present incarnation. When Vijñana (wisdom) still further ripens, through con- firmed experience into Samyak-tattva-jñāna, (the thorough perception of the truth), then everything other than the Brahman, which had assumed the form of reflection, completely vanishes and becomes void. Thereupon, even the Prärabdha-karma, which is none other than Maya (Illusion) in a gross form, also vanishes.] With the vanishing of the Prarabdha (karma) there occurs the vanishing of the reflection (as well). Thus, in (these) three ways perishes the Maya (Illusion) relating to the Atman. [Thus, when the demal of the delusion relating to existence or non-existence of something resembling what is apart from the Brahman, becomes thoroughly accomphshed, the functioning of the mind relating to such denial is tantamount to the state of perfect knowledge of the Truth. By such functioning the knower remains pos- sessed of the knowledge, that the Brahman is the Atman alone with no counterpart.] When the Atman is yoked on to the (state of) Brahman-hood (purely out of the knowledge gleaned from the S'astra), (the state of) Jiva- hood does not go. When the Truth is understood as the non-dual state, Vasana (1mpressions left by previous

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Karma) recedes into the background. At the expiry of Arabdha (Karma commenced in this birth) will be the riddance of the body. All Maya (Illusion) (of the form of mntense attachment to the body) wastes away in this manner. When the words, "there is", are uttered, the entire Universe will become that essence of existence, the Brahman. When the words, "there shines forth," are uttered, the entire Universe will become that manifestation of the absolute Brahman. (Whatever pleases, all that is the Bliss of the Brahman. For says the S'ruti, "These are the five essential features, viz., " there is", " there shines forth ", " what- ever pleases," form and nomenclature. The first three are of the form of the Brahman. The two thereafter are the characteristics of the phenomenal world.") All water in a desert is the desert alone and only that. This triad of worlds is all consciousness alone, when investi- gated upon from the point of view of the Atman. Ignorance alone has association with the phenomenal world (as its root-cause) ; (so) the possibility (of the world ever deserving to attain a better condition) is nowhere. (At a spot), far away from (places, where rage) controversies about the Jiva, the Isa and the Guru, (revelling) in the state of the Atman, which is all alone and of the one essence of consciousness, I am the completely full, absolute Brahman alone. When the full-figured Moon of Consciousness has its splend- our eclipsed by the Rahu of delusion, austerities such as ablutions, gifts and sacrificial rites are only in vain till the end of the eclipse. (66-74)

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MEDITATING ON THE NADA, THE MEANS OF SAMĀDHI

Even as rock-salt, (when brought) into contact with water, acquires the same quality, even so, the one- ness of the Atman and the mind is attained through Yoga : (this one-ness) is said to be what is Samadhi. The giving up of addiction to sensual pleasures is very difficult indeed; the actual perception of the Truth (vi8., the Brahman) is rarely attainable; the innate state (of the Yogin) is unattainable ; (all these) without the grace of the Guru. The innate state manifests itself of its own accord in a Yogin, who has realıza- tion of the Kundalıni-power roused in hım, (due to proficiency acquired by him in the practice of Yoga, aided by his knowledge of the Atman), (or who has reached the state of Samyak-tattva-jñana and is possessed of the powers of sentient action, knowledge and desire), and by whom have been aban- doned completely (the three kinds of) Karma, (Arjita, Prarabdha and Agamin). Unsteadiness is the inherent quality of quick-silver, as well as of the mind. When quick-silver has been bound (has lost its fluidity) and the mind has been bound (has ceased to be fickle), what then cannot be successfully accomplished in this mundane world ? When calcined with sulphur (quick- silver) drives away disease; when dead, it causes (one) to be restored to life; when bound (turned into a solid) carries with it the psychic power of locomotion through Ethereal space. In the heart of mercury there

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is Brahman-hood. The lord of the organs of perception is the mind. The lord of the mind is the vital air. The lord of the vital air is final dissolution (the Brahman). Hence, seek asylum mn that lord (the Brahman). The final dissolution of Yogin-s (the Brahman) lives (forever) actionless, changeless, burst- ing away from all voltion and devoid of all (kınds of) gesture. Whatever is that dissolution, (the Brah- man), which hes beyond the range of expression of speech and minds, is fit to be attained by the Atman. The Yogin, though intent on paying regard to sensual pleasures (darting through his mind), furnished with feather after feather, does not give up his sole aim of directly perceiving the Brahman, even as the female- dancer, though absorbed in the symphony of song, musical time, and instrument, does not lose sight of her principal aim of maintaining (the stable equilibrium of) the pot on her head. Giving up all worries, with a composed mind, the Nada (the Brahman) alone should be meditated upon, by one, who aspires to hold sway over the Yoga-samrajya (Empire)-Thus. (75-83)

CHAPTER III

REALIZATION OF THE PEERLESS PARAMĀTMAN

At no time can the One entity verily assume diverse forms. For the reason that there is none else whatever besides me, for that very reason I am.the

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indivisible alone. Whatever is seen or heard of, that cannot be other than the Brahman. That one (entity) which is eternal, hallowed and emancipated, the in- divisible Bliss, the non-dual, the endless Truth and knowledge, that Para-brahman do I become. I am of the form of Bliss. I am the indivisible consciousness. I am the most exalted among the most exalted, the manifestation of palpable consciousness. Even as clouds do not touch the Ether (whereon they float), so also the sorrows of worldly existence do not touch me. Know that all is Bliss, as all sorrow has been com- pletely obliterated. Also know that everything is of the form of existence, as falsehood has altogether been obliterated. It is the form of consciousness alone, which is possessed of reflection. Hence this form of mine is indivisible. Birth, death, going and returning, do not exist. Filth and purity there is nought, nor understanding. To the most accomplished Yogin, everything shines out more distinctly, as being filled with consciousness. (1-5)

RULE RELATING TO SILENCE, THE MEANS OF THE ATTAINMENT OF THE STATE OF REMAINING AS CONSCIOUSNESS ALONE

Assume the attitude of silence with the conviction : "I am always of that state, which is palpable Existence and Consciousness, indivisble, without a counterpart, devoid of all visibility, non-ailing, flawless, the Siva without a double." Assume the attitude of Silence in

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the belief, "I am always that (Brahman), which is devoid of birth and death, happiness and misery, which keeps at a far off distance questions relating to race, clan and pedigree, which is the prime-cause of this world of the eddy of Consciousness." Assume the attitude of Silence with the resolve, " I am always that full, non-dual, indivisible consciousness, devoid of differentiation as Vis'va, Taijasa, Prajña and the like, partaking of the character of the peerless, transcendent intelligence. (6-8)

THE STATE OF EXISTENCE, CONSCIOUSNESS AND BLISS OF THE LORD

Unaffected by any sort of obstruction whatever, there is the state of remaining in the same form, during the three durations (past, present and future). This is always the form of my existence. What exists assuming the form of Bliss during sleep, transcending all kınds of happiness, which is eternal, as it has no prior cause, this is the state of Bliss always of mine. (9, 10)

DEVOTION TO THE LORD, THE MEANS OF LIBERATION

The very thick darkness of night is dispelled at once by the rays of the Sun. The very palpable darkness (of ignorance), which is the cause of the attachment to worldly existence (Is dispelled) by the splendour of the Sun of Hari and not otherwise. Man is entirely liberated

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from his own (internal) darkness, by (ever) remembering and worshpping my feet. Apart from the remembrance of my feet, there is nothing whatever, which would bring about the destruction of death and birth. Even as (a poor man) would ardently praise a rich man with the desire of getting largesses (at his hands), should he do likewise unto me, the creator of the Universe, whichever man would not be liberated from bondage (the delusion brought about by this unreal worldly ex- istence) ? (11-13)

EQUALITY OF ALL IN THE EYES OF GOD

The animate world becomes active of its own accord only in the presence of the Sun. So also, it Is only in my presence that all the world pulsates with life. Even as, in the shell of the pearl-oyster, sılver ıs created by Maya (Illusion), even so, in me alone Is the world, from the Mahat-tattva onwards, created out of Maya (Illusion). While others are disposed to differentiate between the body of a Candala (out-cast), (the different orders of creation) from the animal down to the mineral, and the body of the Brahman, I am not (Inclined to do) so. Even to one, who, out of delusion, has lost the correct conception of the points of the com- pass, (the right conception of) direction manifests itself as before. The world, when once destroyed outright by the dawning of superior wisdom, does not at all appear to me as before. The world is neither the body nor the vital energy of the organs of perception, nor the

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mind (of volitions), nor the intellect, nor self-conscious- ness, nor the thinking (mind), nor Illusion at all, nor Ether and the like. Neither (Is it) the creator, nor the enjoyer, nor what causes enjoyment (in others) likewise. I am the absolute Brahman alone, which is Consciousness, Existence and Bliss, the Janardana (the world-controller). (14-19)

THE MIND ALONE, THE CAUSE OF THE CYCLE OF BIRTHS AND DEATHS

Even as, on account of the agitation (in the sur- face) of the water, the (reflection of the) Sun is ruffled, so also is the agitation of the Atman (brought about), only through the admixture of Self-consciousness. The travail of worldly existence is verily due to the mind. Hence should one purify it with great effort. Alas! What kind of faith is this of thee, in the greatness of the mind? Where are the treasures of kings ? Where is the Brähmana (the recipient of such gifts)? Where are the worlds either (over which they held sway)? [* That qualtty of the Atman whereby it mantfests ttself of its own accord in the form of all things (of the phenomenal world), without recourse to any intermediate means, knowers of the system of Vedanta. speak of that, as the form of consciousness of the Self-manifest (Brahman).] Things of the past have gone (never to return). Several series of the order of created things

Library. * This additional Stanza occurs here in the Grantha MS of the Adyar

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have (likewise) gone. Crores of Brahman-s (creators) have passed away. Kings have disappeared like dust. The misconception relating to the Ätman (is due to the delusion of the mind) resulting from the demoniacal tendencies of even the knower (of the Atman), (which will only contribute to his ruin). Should there be this demoniacal tendency in the knower also (as in the ignorant man), then his seeing the truth will bear no fruit. [For, says the S'ruti, " There remains not even a little to be done by the Yogin, who has discharged his duty and has been satiated with the nectar of know- ledge. Should there be (the least), he is not the knower of the truth."] (20-24)

EXPERIENCING PASSION AND THE LIKE IN THE NON- ATMAN, THE CHARACTERISTIC OF A KNOWER

Passion and other feelings, even as they rise (in the knower), are then and there burnt up by the fire of discriminating knowledge. (As such), whence is their surging up? If the shrewd man, even as he is intent on picking up the faults in others, should be lıkewise clever in (discovering) his own, who will not be liberated from bondage? He, who does not know the Atman, though he is not liberated, ardently desires (to acquire) the several psychic powers and attains (them), O best of sages, through wealth, mystic for- mulas, appropriate action, auspicious time and strata- gem. This is not within the range of the knower of the Atman. For, the knower of the Atman is

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in quest of the Atman alone. Being satisfied in his Ätman, through his Atman, he does not run after the Avidya (of psychic powers). Whatever the ways of the world, (such as the quest after psychic powers, etc.) may be, (great men) know them only as made of Avidya. How can the knower of the Atman plunge into them, having given up his Avidya ? Wealth, mystic formulas, appropriate action, auspicious time and stratagem, though capable of bestowing psychic powers, are not, any of them, con- ducive to the attainment of the state of the Para- matman. How can (the Jivan-mukta), who seeks to gain access to the Atman, in the quiescence which results from the suppression of all desires, afford (to develop) the desire for the acquisition of psychic powers, he having completely extinguished his mind ? -Thus. (24-30)

CHAPTER IV

(1) BRAHMAŅA

OF THE SEVEN STAGES (OF KNOWLEDGE). THOSE OF JIVAN-MUKTI ARE OF A FOUR-FOLD CHARACTER

Then Nidagha asked of the Lord Rbhu: "Pray relate (unto me) the description of Jivan-mukti " Saying "So be it", quoth he, " Of the seven stages

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(of knowledge), those of the Jivan-mukta-s are four. The first stage is the virtuous desire. Investigation is the second. Functioning with the attenuated mind Is the third. The attainment of the Rhythmic state Is the fourth. Detachment is the fifth. The (right) conception of the substance (of the Brahman) is the sixth. Attainment of the Turiya is the seventh." (1-3)

THE FOUR-FOLD NATURE OF "A" AND OTHERS EVOLVED OUT OF THE PRAŅAVA

The stages that make up the Pranava are of the character of 'A', 'U', 'M', and the half-syllable. The "A" and others are of four kinds, being differen- tiated as the Sthula (gross), Suksma (subtle), Bija (the seed) and Saksın (the witness). (4, 5)

THE CONTROLLING AGENCIES OF THE GROSS AND OTHER VARIETIES OF "A" AND OTHERS

Their states are waking, dreaming, sleeping and the Turiya (the fourth). The waking Vis'va is in the gross part of "A". The Tarjasa of that (waking) state is in the subtle part (of "A "). The Prajña of that (waking) state is in the seed part of " A "). The Turiya of that (waking) state is in the witness part (of ."A"). The dreaming Vis'va is in the gross part of "U". The Taijasa of that (dreaming) state is in the subtle part (of " U"). The Prajña of that (dreaming) state is in the seed part (of " U"). The

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Turiya of that (dreaming) state is in the witness part (of "U"). The sleeping Vis'va is in the gross part of "M". The Taijasa of that (sleeping) state is in the subtle part (of "M".) The Prajña of that (sleep- ing) state is in the seed part (of " M "). The Turiya of that (sleeping) state is in the witness part (of "M"). The Turiya Vis'va is in the gross part of the half-syllable. The Tayjasa of that (Turiya) state is in the subtle part (of the half-syllable). The Prajña of that (Turiya) state is in the seed part (of the half- syllable). The Turiya of the Turiya state is in the witness part (of the half-syllable). (6-10)

THE VARIOUS STAGES CONSIDERED IN RELATION TO THE LIMBS OF THE PRANAVA

The four quarters comprised in " A " form the first, second and third stages. The four quarters of " U" constitute the fourth stage. The four quarters of "M " constitute the fifth stage. The first, second and third quarters forming the subdivisions of the half-syllable constitute the sixth stage. That beyond those is the seventh stage. (11)

THE FOUR KINDS OF JIVAN-MUKTAS

Roaming among the first three stages, (one) becomes a seeker after liberation. Roaming through the. fourth, he becomes a knower of the Brahman. Roaming through the fitth stage, he becomes a great knower of U 54

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the Brahman. Roaming through the sixth stage he becomes a more exalted knower of the Brahman. Wandering through the seventh stage he becomes the most exalted knower of the Brahman.

(u) MANTRA

POINTING OUT THE SEVEN STAGES (OF KNOWLEDGE)

In relation thereto occur the following verses: The first stage of knowledge is well said to be the virtuous desire; the second is investigation ; the third is functioning with the attenuated mind ; the fourth is the attainment of the Rhythmic state ; thereafter what is named detachment (is the fifth); (the rght) concep- tion of the substance (of the Brahman) is the sixth; and the attainment of the Turya is the seventh. (1, 2)

DETAILED DESCRIPTION OF THE SEVEN STAGES

"Why do I remain only an ignorant one ? I am to'be regarded along with the Sastra and the virtuous people."-Such desire which has detachment as its antecedent, is known as virtuous desire by wisemen. Proneness to good conduct, preceded by (steady applı- cation to the study of) the S'astra-s, the company of virtuous people, and the practice of detachment is what is known as investigation. Wherein passionate attach- ment to objects of sensual pleasure gets attenuated, as a result of investigation and virtuous desire, that is

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called functioning with the attenuated mind. When the mind takes its stand on the pure Atman possessed of the Rhythmic quality, owing to the practice of the three stages (above-mentioned) and the cessation of its indulging in the objects of sensual pleasure, that is known as the attainment of the Rhythmic state. That state, wherein admiration for the Rhythm (of the Ätman) gets ingrained and there is generated detach- ment, as the fruit of the practice of the (aforesaid) four stages, is named detachment. The sixth stage, known as the right conception of the substance (of the Brah- man), is the perception (of the Brahman) resulting from the projection (of the mind), for a long time, in the (direction of) the transcendent (Brahman), owing to the cessation of the conception of things, externaland internal (other than the Brahman), due to the intense delight (experienced) in one's own Ätman, as a result of the practice of the (aforesaid) five stages. That should be known as the approach to the Turiya state, wherein there is entire devotion to the state of the Atman, due to the non-recognition of difference of any kind (between the conception and the actual state of the Atman), as a result of the practice, for a long time, of the (aforesaid) six stages.

DEMONSTRATION OF THE DISTINCTION IN THE STATE OF THE INTELLECT IN THE SEVEN STAGES

The three stages beginning with virtuous desire are known as stages with and without distinctions, In

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what manner one comes to know of this world, through his intellect, (in that manner) the world is seen during the waking state. When (faith in) the non-dual (ex- istence) has been confirmed and the (misconception about) the dual (existence) extinguished, (seekers) see, as in a dream, the world which meets with dissolution, such as of the broken pieces of the autumnal cloud. (Then) there will remain but the supreme Existence (the Brahman), O Nidagha, be convinced about that. Having ascended the fifth stage, known as the state of dreamless sleep, with all the special parts suppressed, (the seeker) stands in the non-dual state alone. Although with his mind turned mnwards, he is ever in contact with the. external world (through his functioning mind), still overcome with fatigue, he appears to be ever prone to sleep. Practising effectively in this stage, with his previous impressions obliterated, the seventh stage, which is ancient and is known as secret sleep is reached in due course, wherein there is neither the near approach to the form of the Supreme Existence (the Brahman), nor the " I-mindedness", nor the " Not-I-mindedness." He stands with attenuated mental functioning alone in the non-dual existence (the Brahman), as an extremely fearless man. (11-17)

RULE RELATING TO THE CONCEPTION OF THE BRAHMAN AS ATMAN ALONE

Even as an empty pot immersed in (the ocean of) etherial space is empty inside and empty outside, even

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as a pot full of water, immersed in the ocean of water, is full inside and full outside, do not become (reduced to the position of) the various conceptions grasped (by the mind), nor become (reduced to the position of the mind), that grasps. Giving up all conceptions, be com- posed entirely of what remains. Giving up the seer, seeing and what is seen, along with their impressions (on the mind), seek shelter in the Atman, the first that is manifest in the seeing. (18-20)

DESCRIPTION OF A JĪVAN-MUKTA

He, who, though engrossed in the ways of the world, has his mind (which pervades his body as ether), whether dissolved or functioning, (resting in the Brahman alone), even as ether which stands in its wonted manner, (whether the pots and pans continue or cease to exist),-he is said to be a Jīvan-mukta. He is said to be a Jivan-mukta, whose mental radiance does not rise, nor set, in happiness or misery and whose condition is as it was obtained before (ever the same). He who is wakeful, while remaining asleep, he who knows no waking, he whose mental alertness is devoid of impressions, he is known as a Jīvan-mukta. He, who, though acting in accord with passion, hatred, fear and other influences (swaying his mind), has a conscience as clear as the internal ether, is known as a Jivan-mukta. He, whose mental attitude is not affected by ego, whose intellect is never smeared (clouded), whether he is active or passive, is known as

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a Jivan-mukta. He, from whom the world does not shrink (out of fear) and who does not shrink likewise from the world, who is released from joy, anger and fear, is known as a Jivan-mukta. He, who, though indulging in all the snare-like objects of sensual pleasure, yet remains cool, who fully devotes himself to matters relating to the Paramatman, is known as a Jivan-mukta. When one, taking delight in me, the all-embracing, gives up, O sage, all the desires of his heart, he is known as a Jivan-mukta. He, whose mind is not agitated and who takes his rest when remaining in that most hallowed state of absolute consciousness, devoid of all mental functioning, is known as a Jīvan- mukta. He, in whose mind this world, I, he, who is yonder, and the cluster of false phenomena, does not throb (find an answering echo), is known as a Jivan- mukta. (21-30)

RULE RELATING TO THE RESTING ON THE ALL-COMPREHENSIVE BRAHMAN

Do thou get confirmed (in your conviction) soon, after entering into the Brahman (of abundance) of the state of existence, which is permanent, abundant, full and devoid of all concern, through the path indicated by the Acarya and the S'astra. The Guru is S'iva, the Veda is S'iva, the deity is S'iva, the Lord is Sıva, I am Siva, all is S'iva, other than Siva there is nought. Knowing him alone aright, the courageous Brähmana should acquire wisdom and not merely memorize a

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large number of words. That will indeed (prove to) be tiring the vocal organ. (31-33)

THE EXPOSITION OF THE COURSE ADOPTED BY BIRDS AND ANTS

He who adopts the course pursued by the bird (S'uka) attains liberation, as also he who adopts the course of the ant (Vama-deva). Apart from these two types, there are no (other types of) attainers of libera- tion. Those that pursue with courage the course adopted by S'uka, they become forthwith liberated, even while remaining in this world. Those who ever pursue (the course of) Vama-deva, after dying and being born over and over again in this world, attain their liberation gradually, by having recourse to actions attended with devotion and in accordance with the Yoga and Samkhya schools of thought. Of S'uka and Vama-deva are the two paths created by the gods. Suka is said to be the bird, while Vama-deva is said to be the ant. The sınless (seekers) attain through the path of S'uka, the highest state, having known the real form of their own Atman, by having recourse to Samadhi (ecstatic state) of the unconscious variety, either through the Samadhi of the Sämkhya-yoga type, or the investigation of the (real import of the) great scriptural texts, or directly from the mouth of the creator or by adopting the method of exclusion, taking the form of "Not this, Not this". He, who, owing to his not attaining the fruit success- fully in this birth, even with the psychic powers of

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attenuation and the like at his command, being con- fronted with the various obstacles due to the repeated practice of Hatha-yoga, which is beset with pain and anguish resulting from self-control (Yama) and the like and posture (Asana), is born again in a great family and who takes to the practice of Yoga once again, due to the impression left by his previous practice, also attains lıberation and that highest state of Visnu, only through the path of Vama-deva, resorted to during various births. Both these paths alike are auspicious and bring about the attainment of the Brahman. The one is cap- able of bestowing liberation forthwith, while the other is capable of bestowing liberation in due course. (34-42)

THE HALLOWED NATURE OF THE EYE-GLANCE OF A KNOWER OF THE BRAHMAN

What is delusion and what is sorrow for him, who sees oneness therein, (In the goal to be achieved by the two paths, of the Samkhya and the Yoga schools of thought, viz., through exact and direct knowledge and through ecstatic trance of the Nir-vikalpa type) and whose intellect, limited by his experience, turns in the direction of the Truth? All, that fall within the range of his wsion, are released from all sins. All, that traverse the ethereal, as well as the terrestrial regions, fallmng within the range of vision of the knower of the Brahman, are (in virtue of the greatness of his religious merit), that very moment, released from sins, accumu- lated through crores of previous incarnations. (43, 44)

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CHAPTER V

KNOWLEDGE OF THE BODY ESSENTIAL FOR THE ASPIRANT AFTER YOGA

Then, Nidagha asked this Lord Rbhu, "Pray relate unto me the rule relating to the practice of Yoga." Sayıng "Be it so," quoth he thus: The body is made up of the five elements and is filled with five regions. What is hard is earthy. What is of a fluid nature is of water. Vital warmth will be the fiery element. Motion is the characteristic of air. Ether is essentially the entire (body). This should be under- stood by the aspirant after Yoga. (1, 2)

NUMBER OF BREATHS PER DAY

The number of times the region of air (of the body) is struck by breaths, borne (through the nostrils) throughout the day and night, is Twenty-one-thousand sıx hundred. (3)

RULE RELATING TO THE SUSTENANCE OF THE CONSTITUENT ELEMENTS FOR THE AVOIDANCE OF BODILY WASTAGE

When the earth region (of the body) wastes away, wrinkles begin to appear in men. Likewise, with the wasting away of the watery region, hairs gradually turn grey. With the wasting of the fiery element,

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hunger and grace of form begin to fade. With the wasting of air, there will be bodily tremour daily. With the wasting of the ethereal substance, there will be cessation of life altogether. In this manner, with the wasting of the elements (constituting the body, the body wears away). Hence, with a view to keeping up life, the sustenance of the elements should be attended to. (4-6)

FOR THE SUSTENANCE OF THE ELEMENTS, SHOULD BE PRACTISED THE UDDIYANA-BANDHA

For the reason that the great bird performs soaring without fatigue, for that very reason, there should be (the practice of) Uddiyana. Thence the Bandha derıves ıts name. This Uddiyana-bandha is verily the Lion of the elephant of death. The release from that depends upon the virility of the body. The Bandha of that description is difficult of accomplishment, (as it cannot be easily performed at all times). When the fire in the belly is disturbed, intense pain is produced. It should not be performed by a hungry man, nor by onie who is given to sudden evacuation of faeces and urine. (Food) conducive to health and temperate, should be eaten, little by little and several times. (6-9)

THE THREE KINDS OF YOGA KNOWN AS LAYA, MANTRA AND HATHA

Of the three, the soft (Laya), the middle (Hatha) and. the mystic (Mantra), one should know in order,

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the Mantra, (meditation on the Nada), then the Laya, (the repose in the Näda) and then the Hatha, (the means to attain the Laya). Thus the Yoga-s are three-fold, Laya, Mantra and Hatha. Of these the Yoga (known as Hatha, the foremost among them) Is made up of eight subdivisions. (10)

THE EIGHT SUBDIVISIONS OF YOGA

Yama (self-control), then Niyama (observances), so also Asana (posture), sımılarly Prāņāyāma (rarefac- tion of breath), Pratyahara (withdrawal of breath) there- after, sımilarly Dharaņa (the stability of breath) afterwards, sımilarly Dhyana (meditation) and the eighth will be Samadhi (absorption). (11, 12)

VARIETIES OF YAMA AND NIYAMA

Nonviolence, truth, non-stealth, celibacy, com- passion, rectitude, forbearance, firmness, temperance in food, and cleanliness, these are the ten Yama-s. Penance, joy, belief in the existence of God, munifi- cence, worship of the Lord, study of the systems.of philosophy, shame, arriving at the right conclusion, prayer and a resolute frame of mind, these indeed are said to be the tenfold Nıyama-s thus, O sage of great intellect ! (12-14)

THE ELEVEN POSTURES

There are the Cakra and other eleven postures, O best among sages, the Cakra, the Padmasana, the

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Kūrma, the Mayura and also the Kukkuța; thė Virā- sana, the Svastika, the Bhadra, the Simhasana, likewise ; the Muktasana and the Go-mukha, are related by the best among the knowers of Yoga. (15, 16)

DESCRIPTION OF THE CAKRA POSTURE

One should place the left thigh over the right heel and the right thigh over the left heel with his body erect. This is considered to be the Cakra posture. (17)

PRĀŅĀYĀMA

(Puraka) ın-fillıng, (Kumbhaka) steadying, similarly (Recaka) expelling, then (Puraka) in-fillıng again, these are the (Pranayama-s), the ways of breath-rarefaction by means of one's own Nadi-s (air-tubes). Hence the Nadī is spoken of (In the sequel). (18)

MEASUREMENTS OF THE BODY AND ITS LIMBS

The body of all beings is of the character of ninety-six digit-lengths (when measured). In the middle of it, two digit-lengths beyond the region of the anus, and two digit-lengths below the genitals, is said to be the middle (of the body). Nine digit-lengths above the genitals is said to be the knot of the Nadi-s, which is four digit-lengths in height and four digit- lengths in width, of the shape of an egg and surrounded on all sides by fat, marrow, bone and blood. (19-21)

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THE PLEXUS OF NADI-S

There alone is situated the twelve-spoked plexus of Nadi-s, wherewith the body is held (in its normal condition). There abides the Kundalt, concealing with her face the orifice of the Susumna leading to the Brahman. From the Susumņa (branches out one spoke formed by) the Alambusa and the Kuhu Nadi-s abiding there. In the pair forming another spoke are the Varuni and the Yas'asvin. In the right spoke of the Susumna is the Pingala. Between the spokes are in order, the Pusa and the Payasvinī. In the hind spoke of the Susumņa, there stands the Sarasvati Nadī, and the S'ankhini and the Gamdhari stand between the two. To the left of the Susumna there abides the Nadi known as the Ida. Thereafter the Hasti-jıhva and then the Vis'vodari stand, the Nadi-s (named above) standing in the spokes of the plexus, only in the clock-wise order (from right to left). These twelve Nadi-s are verily the twelve carriers of vital airs. When filled with vital air these Nadi-s (of different colours) stand like a piece of cloth. The place corres- ponding to the middle of the cloth, is known as the plexus of the navel. The Jvalanti, the Nada-rūpiņī, the Para-randhra and the Susumna, are known as the Nadadhara (support of the Nada) and these four are filled with rare gems. The middle of the orifice of the Brahman is always closed by the Kundali. In this manner, the ten vital airs flow through these Nadi-s. (22-31)

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RULE RELATING TO THE PRACTICE OF SEEING THE TURİYA

In this manner the clever practitioner, having well understood the course of the Nadi-s and the passage of the vital air, with his neck, head and body in a line and his mouth closed, remaining motion- less and with his mind well-controlled, should see with his eyes, on the tip of the nose, in the middle of hıs heart and in the middle of the Bindu (of the Sahasrara, in the Dva-dasanta), the Turiyaka streaming forth nectar. (31-33)

THE YOGA WHICH FORMS THE EXPEDIENT TO BE EMPLOYED FOR BEGUILING THE DURATION OF ONE'S LIFE

Shutting up the Apana (vital air) and constricting the anus upwards, driving up (the Apana) by means of the Pranava, one should expel (downwards the Praņa vital air) by means of the S'ri-bija (S'rim). Then should he conceive of his own Atman (situated at the junction of the two airs), as the S'ri (of liberation) and thereafter, have the immersion thereof in the nectar. This is said to be the all-important Kala-vañcana (beguiling the duration of life) or Ayuh-stambhana, (stopping the flow of life's duration), by the acquisition of which power, whatever is thought of by the mind is accomplished forthwith by the mind. 'By the flaming

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of fire in water, sprouts and branches verily spring up. Whatever is uttered in the Jagati metre by him does not bring about evil consequences, nor do his actions produce untoward results. (33-36)

THE YOGA-S WHICH ARE EMPLOYED AS MEANS TO ACQUIRE BODILY ROBUSTNESS AND STRENGTH

Having well fixed up the Bindu (the mind) in the (Susumņā) path, and (by constricting) the Jivana (Muladhära), causing the air therein to blaze forth and thereby drying up the humour (n the Susumna, by means of the fire aided by the vital air and stagnating the Prana vital ait and the like therein), the Yogin's body would become robust. He should constrict simultaneously both the anus and the genitals and making the Apäna rise upwards, he should cause it to mix with the Samana. Then should he conceive of his own Atman (at the junction of the Prana, Apana and Samana vital airs) as the S'ri of knowledge and immersing it in the nectar, should commence the performance of Kumbhaka, as much as his strength would permit, mn the middle part of the (Susumnā) door. Then, out of the complete blending of the Prana and Apäna, he should conceive (of the Prana along with the Udana), with a view to their ascent upward. This superior Yoga indicates in the body the way for the acquisition of special power (for the attainment of the Brahma-loka). (37-40)

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RULE RELATING TO THE ACQUISITION OF THE KNOWLEDGE OF THE AURA OF THE BODY

Even as a bridge constructed across a water-course forms an obstruction to the (free) flow of water, even so the aura, (the vital power which is in combination with the radiance emanating from the internal non- differentiated supreme consciousness), permeating the body should always be well understood by Yogin-s, (as the Yoga of the conjunction of the Vital power with the radiance of consciousness serves as a bridge obstructing their outward flow). (41)

THE EXPEDIENT OF THE CATUS-PATHA-BANDHA, IS SAMPUȚA-YOGA IN A NUT-SHELL

This Bandha has been prescribed for all the NadI-s. By virtue of the influence of this Bandha, the deity (the inmost consciousness) becomes clearly manifest. This Bandha of the Catus-patha, (wherein the Susumņā, the Ida, the Pıngala and the Kuhu Nadi-s attain their onéness, this meeting place of the four paths, which depends on the Muladhara), (t.e., the Mula-bandha), causes obstruction to the three paths (of the Ida, Pıngala and Kuhu Nadī-s), by bursting open one path (viz., the Sușumņa of the four paths) through which Siddha-s (accomplished Yogin-s) have reached their goal (of attaining the state of the Brahman). Causing the Udana vital air to ascend along with the Praņa vital air speedily, (by the practice of Yoga), (and

THE VARÄHOPANIŞAD 441

bringing about the Mula-bandha and the Jalamdhara- bandha as well), this Bandha causes obstruction to all the Nadi-s and goes upwards. This is called the Yoga in a nut-shell, (as during the process, the Prana, along with the Kundalini, the introspecting mind, and fire moves upwards through the Susumna path and reaches the Sahasrara-cakra) and is also considered to be the Mula-bandha. Thus by the practice of Yoga, through this (Yoga in a nut-shell) alone, the three Bandha-s are successfully accomplshed. (42-45)

THE ATTAINMENT OF THE KNOWLEDGE OF THE BRAHMAN STEP BY STEP, BY THE PRACTICE OF SAMPUTA

Through day and night without break, Yama by Yäma, whensoever, by this practice of Yoga, the vital air becomes equipped with practice. When vital air is thus equipped, vital warmth increases, every day in the body. When vital warmth increases, food and the like gets easily digested. With the complete assimi- lation of food, there is produced increase of chyle. When chyle is daily increased, the humours of the body grow then. By the growth of the humours alone, knowledge increases in the body. All sins accumulated through crores of births also perish. (With the extirpa- tion of sins, there arises the knowledge of the non- differentiated Brahman of the form " I am the Brah- man". Simultaneously with the dawning of such knowledge, the knower attains liberaton). (46-49) U 56

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ASCERTAINING THE POSITION OF S'IVA AND S'AKTI

The Muladhära, which is situated between the anus and the genitals, is triangular in shape. That is the place wherein is manifest S'iva of the form of the Bindu, wherein is the Para Saktı (the Transcendent Energy), known as the Kundalıni establshed, wherefrom the vital air takes its rise, wherefrom is kindled fire, wherefrom is generated the Bindu, wherefrom is am- plified the Nada, wherefrom the Hamsa orginates, wherefrom the mind springs up. The six plexuses, such as the Muladhära and others, are said to be the seats of Energy. Above the throat and ending with the crest is said to be the seat of S'ambhu. (50-53)

PRAŅAYAMA ALONG WITH THE MEDITATION OF THE BRAHMAN

The human body is the abode of the Nadi-s. The Nadi-s are the abode of the Prana (vital air). The Prana is the abode of the Jiva. The Jiva is m its turn the abode of the Hamsa, (the non-differentiated mnner- most Atman). The Hamsa is the resting place of Energy. This world is composed of the animate and inanimate orders of cieation, (the creatures of Maya), while the Atman that is manifest is devoid of variety. (The seeker) should practise the control of breath. Even though well-established in the three Bandha-s, he should ever hold aloft, with his mind fixed on to the Truth, (the oneness of the innermost Brahman), that is worthy of being known and is the means whereby the

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ideal could be visualized. He should refrain from expelling and in-filling the breath in the middle of Kumbhaka (stabilizıng the breath). (The expulsion) of everything (caused by the ignorance of the Atman) from within one's self (by the seeker), taking his stand on his own self, when the Brahman, the highest ideal, is seen (by him), is what is known as Recaka. The wisdom (resulting from a study) of the S'astra is (what ¡s known as) the Puraka (In-filling), while the act of meditating on the Brahman is what is known as Kumbhaka (stabılızatıon). Should his mind be prone to practise (Kevala-kumbhaka) of this type, he is liberated without doubt. Always causing (the breath) to rise by means of (this kind of) Kumbhaka, he should in-fill through (this kind of) Kumbhaka alone. He should stabilize his Kumbha (pot-lıke body) by means of Kumbhaka (of this kınd). Remaining inside that, (one becomes) the highest auspicious Brahman. (Should his mind ever go astray, or should the Prana vital air, along with its retinue go out in the act of Kumbhaka), then should he practise with determination once again, with the aid of the Jalamdhara-bandha (constrictron of the throat), by repeating the upward and downward coursing of the vital airs and holding on to the Puraka and Kumbhaka (operations). (54-61) THE MODE OF PRACTISING THE YOGA OF PIERCING (THROUGH THE THREE KNOTS)

(Having assumed the Padmāsana posture), over a level floor (in his monastery), (remaining motionless)

444 THE YOGA UPANIŞADS

with his pair of hands and likewise his pair of legs well-poised, (the Yogin should, by means of the Prana vital air along with its retinue, pierce through the three knots of Brahman, Visnu and Rudra) and thus, by means of the three-knot-piercing Yoga, having attained the four Pitha-s, occurring amidst the six centres of Energy, Muladhara and others), in the face of the Susumna along with his accessories, (viz., the Praņa vital air, Kundalıni, the introspecting mind and fire) should thereafter become completely absorbed in the medi- tation of (the Turiya-caitanya seated in the Sahasrara plexus known as) the Maha-meru, (In the attitude " I am that Caitanya"). Then owing to the conjunction of the Moon, the Sun and fire (above the middle of the eyebrows), when the Prana (vital air), absorbing (the nectar gathered in) the two receptacles (of the Moon and the Sun in the Ajña-cakra and of the Kuņdalī fire in the Mūladhāra), suddenly begins to throb, then (the Yogin) should know that the flashing of the dissolution of the Prana (vital arr) and its retinue on his mind leads to immortality. The gods (Vis'va, Viraj, Otr and others or Brahman and others) then take their abode in the middle of the Meru (of the character of the supreme Caitanya of the Brahman or the mountain of that name in the latter case) and on account of the shaking of the Meru, themselves shake (1.e., become non-differentiated from the Brah- man). At first is accomplished soon (the Yogin's) piercing through the Brahma-granthi (knot of Brah- man). Thence after piercing through the knot of

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Brahman, he pierces through the knot of Visnu. After piercing through the knot of Visnu, he pierces through the knot of Rudra. After piercing through the knot of Rudra and blasting through the dunghill of delusion, as the result of the influence of meritorious deeds accumulated through several previous incarnations and the grace of his Guru-deva, and the practice of Yoga thereafter, for the Yogin there is the accomplishment of the Vedhaka-yoga, (and simultaneously with the dawning of the knowledge that there is nought beyond the Brahman, he becomes blessed). In the region of the Susumna Nadī shining in all its glory between the Ida and the Pingala, by having recourse to Mudra and Bandha (spoken of above), (the Yogin) should push upwards the vital air (and bring about the piercing of the knots, as described above). (61-68)

THE PRANAVA PRAYER FOR THE OVERCOMING OF OBSTACLES

The short (Pranava of one syllable) burns away sins; the long (Pranava of three syllables) or fhe prolated (Pranava of four syllables) bestows liberation, while the Apyayana (Pranava of two syllables) bestows plenty. By pronouncing (the Pranava prayer) in the three ways (aforesaid), (the Yogin attains the fruits mentioned against each). Like the unbroken stream of oil and the long resounding chiming of a bell, the topmost note of the Pranava cannot be uttered. He who knows that, is the knower of the Veda. The short

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(Praņava) Mantra reaches as far as the Bındu (the heart). The long one reaches as far as the crevice of the Brahman (in the cramium), while the prolated one reaches as far as the Dva-dasanta, (lying beyond the crevice of the Brahman). (Know that) the Mantra bestows grace, and that the Mantra might prove fruitful. (Hence) this Pranava removes all obstacles and destroys all defects (68-71)

THE FOUR-FOLD STAGES OF YOGA, ARAMBHA AND OTHERS

The stages (of Yoga) are said to be four-fold : Arambha, Ghata, Paricaya and Nispattı. Giving up all external functioning brought about by the three Karaņa-s (mind, speech and body), wherein (the novice) begins to function internally, that is known as Aram- bha. That is known by wise men as the Ghata stage, wherein the vital air, after filling the body, through the nether (Susumna path) and piercing through (the three Granthi-s), firmly takes its stand. That is known as the Paricaya stage, wherein the vital air, which (being endowed with vitality) is alive and (owing to the absence of functioning) is dead, stands motionless and firm in the ether (of the Sahasrara) of the body. That is known as the stage of Nispatti, wherein (the Yogin), (after performing) the functions of creation and dissolu- tion (of the phenomena of waking, dreaming and sleeping), through the (Is'vara) Ätman, reaches the state of Jivan-mukti in the natural course and performs

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the (Asamprajñata)-yoga (appropriate to such state, i.e., reaches the state of ecstasy of the unconscious variety.) (71-75)

FRUIT OF THE PRACTICE OF THIS VIDYA AND OF THE PROFICIENCY ATTAINED THEREIN

He who studies this Upanisad, he becomes hallowed by the fire (of the Kundalini). He becomes pure by (contact with, the air (in the Sahasrara). By drinking the spirituous liquor (nectar flowing from the middle of the Sahasrara), he is freed from all sin. By stealing the gold (of the Hiranya-garbha, enthroned beyond the Brahma-randhra), he is ever sanctified. He becomes a Jivan-mukta. This is further borne out by the Rc, " The Suri-s (sages) see always that transcendent state . of Visnu, with their eyes out-stretched in all directions, like (the Sun), the eye of Heaven. Situated far away from that state, desirous of glorifying it, wide awake, they kindle the sacrificial fire. That is what is known as the transcendent state of Visnu."-Thus the Upanışad. (76, 77)

THE SANDILYOPANIŞAD

[This Upanisad, which is the Fifty-eighth among the 108 Upanisad-s and forms part of the Atharva- veda, deals with the eight stages of Yoga and the principal and subsidiary accomplishments resulting therefrom and points to the attainment of the state of the Brahman, which has no counterpart, as the final resort.]

CHAPTER I

KHAŅDA I

ENUNCIATION OF THE EIGHT STAGES OF YOGA

Sandılya asked Atharvan thus: "Pray relate (unto me) the eight-fold Yoga, which is the means to be adopted for the attainment of the Atman." He, the Atharvan, replied thus : The eight subdivisions are : Yama (self-control), Nıyama (observance), Asana (posture), Praņayāma (rarefaction of breath), Pratyāhāra (withdrawal of breath), Dharana (stabilızing the breath), Dhyana (meditation) and Samadhı (absorption). Therein, the Yama-s are ten (in number). So also the Niyama-s. Postures are of eight kınds. Prāņayāma

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Is three-fold. Pratyahara-s are five (In number). So also the Dharana-s. Dhyana is of two kinds. Samadhi is of only one form. (1-3)

EXPOSITION OF THE TEN KINDS OF YAMA-S

Therein, non-violence, truthfulness, non-stealth, celibacy, compassion, rectitude, forbearance, fortitude, temperance in food and cleanlmness are the ten Yama-s. Therein, the abstinence from causing pain always, in all beings, by thought, word of mouth and deed, is what is termed non-wolence. The uttering of what is the truth, conducive to the welfare of beings, by thought, word and deed, is what is termed truthfulness. The absence of covetousness towards others' wealth, Is what is termed non-stealth. The giving up of sexual intercourse, in all states and at all places, by thought, word and decd, is what is termed celibacy. Kindness to all beings, at all places, is what is termed compassion. In the matter of relations with other people, assuming one and the same attitude, both in leaning towards what is prescribed (by the Veda) and abhorrence of things prohibited, in thought, word and deed, is what is termed rectitude. Putting up with despicable scolding and appealing adulation, alıke, is what is termed forbearance. Steadiness of mind, under all circumstances, whether at the loss of wealth and the bereavement of one's relations and friends or at their acquisition (afresh), is what is termed fortitude. Partaking of nourishing and sapient food, leaving off a U 57

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fourth, is temperance in food. Cleanliness is of two kinds : external and internal. Of these, (cleanliness) with the aid of earth and water is external. Purity of mind is internal. That should be attained through study of (spiritual) lore pertaining to the Ätman. (4-14)

KHANDA II

EXPOSITION OF THE TEN KINDS OF NIYAMA-S

The ten Niyama-s are : penance, continence, behef in the existence of the other world, munificence, worship of Is'vara, study of systems of philosophy, a sense of shame, the proper frame of mind, prayer and obser- vance of vows Therein, emaciation of the body, by observing the Krcchra and Candrayana austerities and the like, prescribed (by Holy Writ), is what is known as penance. Satisfaction at whatever chance brings in, is what is termed continence. Faith in the lines of conduct and misconduct, as laid down by the Veda-s, is what is known as faith in the existence of the other world. The giving away to persons in need, of wealth, grain and the like, amassed by righteous means, in all sincerity, is what is termed munificence. The worship of Visnu, Rudra and other deities, as far as resources would permit, with a cheerful disposition, is what is known as the worship of Is'vara. Investigation into the true import of the Vedanta, is what is known as the study of systems of philosophy. Disinclination towards action, considered base according to the Vedic

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and the worldly standards of conduct, is what is known as a sense of a shame. Sincerity, in following the course of observances laid down by the Veda-s, is what is known as the proper frame of mind. The practice of Mantra-s, not running counter to the injunctions of the Veda, in accordance with the initiation of the Guru and in keeping with the prescribed rulê, is what is known as prayer. That is of two kinds: oral and mental. The mental one is what is attended with con- templation through the mind. The oral one is of two kinds. what is uttered aloud and what is muttered in whispers, these being the distinguishing features. The utterance aloud bestows the prescribed fruit. Muttering in whispers (bestows the fruit) a thousand-fold. Mental (prayer) (bestows the fruit) ten-thousand times a thousand. Constancy in the observance of the in- junctions and prohibitions laid down in the Veda, Is what is known as observance of vows. (1-11)

KHANDA III

EXPOSITION OF THE EIGHT KINDS OF POSTURES

The eight postures are, what are called the Svastıka, the Go-mukha, the Padma, the Vira, the Sımha, the Bhadra, the Mukta, and the Mayura. As for the Svastika, placing the soles of the two feet between the knees and the thighs, sitting with the body erect and the posture balanced; that they say is the Svastıka. One should place his right ankle of the leg

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on the left side of the back (of the leg) and also the left ankle of the leg on the right sıde sımilarly. This is Go-mukha, resembling the face of the cow. Placing the soles of the two feet, O Sandilya, over the two thighs, one should hold (them) by the toes, with the two hands stretched out crosswise. This will be the Padmasana posture, held in esteem by all (Yogin-s). Placing one foot over one thigh and the other thigh over the other foot similarly, sitting thus is what is known as Virasana. Pressing the right side (of the frenum of the prepuce) with the left heel and the other side with the right (heel) similarly, firmly placing the two hands on the two knees, with their fingers out- stretched, with his mouth wide open and his body well- controlled, he should fix his eyes, on the tip of the nose. This will be the Simhasana, always adored by Yogin-s. Pressing the right part of the Yon (organ of procreation) above the genitals with the left (heel), projecting the introspecting mind towards the middle of the eyebrows, this (posture) will be the Siddhasana (The Yogin) should place the two ankles of the leg below the testicles, on either side the frenum of the prepuce. Then with both hands holding firmly the two feet by their sides, and remaining motionless, this will be the Bhadräsana, the panacea for all ills and the antidote against all poisons. Pressing the right side of the subtle frenum of the prepuce by the ankle of the leg from the left and the left side (of the frenum) with the right ankle, this will be the Muktasana. Holding on to the ground well, with the two palms of his hands,

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(the Yogin) should firmly fix the two elbows by the sides of the navel, with his head and legs lifted upwards and (his trunk) floating like a stick in empty space. This is the Mayurasana, which is the destroyer of all sins. All diseases that affect the body perish. Poisons are assimilated (without any evil effect). By whichever posture the body could be held comfortably, the man of feeble strength should have recourse to it. (1-13)

FRUIT OF THE SUCCESSFUL ACQUISITION OF POSTURE

By whom posture has been successfully attained, by him are all the three worlds subjugated. The person who is equipped with Yama, Niyama and Asana should practise the Prandy ama (rarefaction of breath). Thereby. the Nadi-s are purified. (14, 15)

KHANDA IV

INVESTIGATION INTO THE NUMBER OF NADI-S

Then S'andılya asked this Atharvan thus: " By what means would the Nadi-s remain pure? How many are the Nadi-s in number ? What is the character of their origin? How many (kinds) of vital airs abide in them? What are their (respective) seats ? What are their (respective) functions ? Which of them should be thoroughly understood in the human body ? Pray relate unto me all that." (1)

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THE MEASURE OF THE PRANA (VITAL AIR) IN THE BODY

That Atharvan then replied: This body, then, 1s of the character of Ninety-six digit-lengths, (when measured by the finger-digits of the respective persons). The Prana (vital air) is in excess of the body (out- measures the body) by twelve digit-lengths. (2)

RULE RELATING TO KUMBHAKA

He who makes the vital air remaining in the body, either equal to or less than the fire (vital warmth) in juxtaposition with it, (in point of the coefficient of expansion) by the practice of Yoga, becomes an exalted Yogin (among Yogin-s). [The former variety is known as the Kumbhaka and the latter the Dirgha (elongated) Kumbhaka.] (3)

THE PLACE OF FIRE IN THE CASE OF HUMAN BEINGS AND OTHERS

In the case of human beings, the place of fire in the middle of the body is the Tri-kona (triangle), with the radiance of molten gold. In the case of quadrupeds, (ıt is) quadrangular (in shape). In the case of birds, (1t 1s) circular in shape. In their middle, there stands a flame of fire, slender and auspicious. (4)

DESCRIPTION OF THE MIDDLE OF THE BODY, IN THE CASE OF HUMAM AND OTHER BEINGS

The middle of the body, in the case of human beings, is two digit-lengths above the seat of the anus

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and two digit-lengths below the genitals. In the case of quadrupeds, (it is) in the middle of the heart. In the case of birds (it is) in the middle of the belly. The middle of the body is of nine digit-lengths and is egg-like in shape, with an elevation of four digit-lengths all-round. (5)

THE SWIRLING OF THE JIVA (VITAL ENERGY) IN THE PLEXUS OF THE NAVEL

In the middle of that (middle of the body) is the navel. There, (Is situated) a plexus with twelve spokes. In the middle of that plexus, the Jiva (vital energy) swirls, induced by the religious merit or sin (of the person concerned). Even as the spider standing in the middle of its cob-web-cage moves, even so this Prana (vital air) moves therein. In this body the vital energy (Jiva) is perched on the Prana (vital air). (6, 7)

THE FORM AND FUNCTIONING OF THE KUNDALINĪ

The seat of the Kundalini is across, below and above the navel. The Kundalini power is of an eight- fold character and made up of eight coils. This (Kundalıni), obstructing the usual movement of vital air and the (passage of) food, drink and the like, around and along the sides of the body, and covering this (plexus) with its face and the crevice of the Brah- man (with its tail), throbs at the time (of the perform- ance) of Yoga, along with the Apäna vital air and fire

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and. the ether of the heart becomes a great effulgence of the form of knowledge. (8)

THE FOURTEEN NADI-S

Bearing on the Kundalıni situated in the middle, there are fourteen important Nadi-s. The fourteen are as follows: the Ida, the Pingala, the Susumna, the Sarasvatī, the Vāruņī, the Pușā, the Hastı-jıhva, the Yas'asvıni, the Vis'vodara, the Kuhu, the S'ankhini, the Payasvınī, the Alambusā and the Gamdhāri Nadı-s. (9)

THE SUŞUMŅĀ NĀDĪ

There (Is) the Susumna, which is known as the Vıs'va-dhäriņi (the prop of the Umverse) and the Moksa-marga (the pathway to hiberation). Attached to the vertebral column, behind the anus and known as the Brahma-randhra, till the crest is reached, it becomes distinct, subtle and all-pervading (10)

THE PLACES OF THE OTHER NADI-S AROUND THE SUŞUMŅĀ

To the left part of the Susumna, there stands the Ida. To the right, the Pingala. The Moon traverses the Ida. The Sun, the Pingala. The Moon is of the form of darkness (Inertia). The Sun is of the form of Mobility. The Sun occupies the potson-position and the Moon the nectar-position. The two alone occupy

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all time. The Susumna enjoys all time. At the back and the side of the Susumna, are the Sarasvati and the Kuhu. Between the Yas'asvini and the Kuhu is esta- blıshed the Varunī. Between the Pusa and the Saras- vatī is the Payasvıni. Between the Gamdhari and the Sarasvat is the Yas'asvini. In the middle of the knot of the navel is the Alambusa. In front of the Susumna, to the end of the genitals is the Kuhu. Below and above the Kundalıni, the Varuni courses in all direc- tions. The gentle Yas'asvini courses as far as the big toes of the feet. The Pingala, going upwards, reaches as far as the end of the right nostril. Behind the Pıngala, the Pușa reaches as far as the right eye. The Yas'asvini reaches up to the right ear. The Sarasvati reaches up to the tip of the tongue. The S'ankhınī goes upwards up to the end of the left ear. The Gamdhāri, coursing behind the Ida, reaches up to the end ot the left eye. The Alambusa goes upwards and downwards from the root of the anus. In these fourteen Nadī-s, there are other Nadi-s occurring. Others and yet others besides them, it should be understood, also exist. Even as the leaf of the Asvattha (the sacred fig trec) and the like, is traversed by veins, even so is the body traversed by Nādī-s. (11)

THE TEN VITAL AIRS, PRANA AND OTHERS, THEIR PLACES AND FUNCTIONS

The Prana, the Apana, the Samana, the Udana, and the Vyana, also, the Naga, the Kurma, the Krkara,

.

458 THE YOGA UPANIŞADS

the Deva-datta and the Dhanam-jaya, these ten vital airs move in all the Nadi-s. The Prana moves in the mouth, the nostrils, the throat, the navel, the two big- toes of the feet, and above and below the Kundalī. The Vyana moves in the ears, the eyes, the hip, the ankles and heels, the nose, the neck, and the buttocks. The Apana moves in the anus, the genitals, the thighs, the knees, the belly, the testicles, the hip, the shanks, the navel and the hole of the rectal fire. The Udana has its place in all the joints. The Samana pervades the hands and feet and all parts of the body and is all- pervasive. The Samana vital air, spreading the partaken food converted into chyle and others, along with the vital warmth, throughout the body and moving through the seventy-two-thousand Nadi path- ways, and thus having permeated the body with its divisions and sub-divisions, along with the vital warmth-the five vital airs originating from the integument, bone and others having mixed up the water and food in the belly with the humours of the body -- the Prana vital air which has reached the middle of the belly will separate them. Placing the water over the fire, placing the food and the like over the water, having of its own accord reached the Apana, the (Prana) vital arr along with the (Apana) also reaches the fire in the middle of the belly. The fire overthrown by the (Prana) vital air, blazes forth in the middle of the body slowly on account of the Apana vital air. The fire renders, with its heat, the water in the abdomen along with the Prana vital air very hot. It digests the

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food mixed with condiments, when placed over the water by means of the water heated by the fire. There- by, the Prana vital air will separate the fluid of the form of sweat, watery urine, blood, semen, faeces and the like. Distributing the chyle through all the Nadi-s along with the Samana vital air, the (Prana) air, in the form of breath, moves in the body The vital airs of the body bring about the expulsion of the faeces, urmne and the hke, through the nine evacuatory orfices. Expiration, inspiration and coughing are said to be the work of the Prana (vital air). The evacuation of the faeces, urine and the like is the work of the Apana vital air. The acts of giving up, seizing and the like are the work of the Vyäna. The carrying aloft and other such acts of the body is the work of the Udana. The work of nourishment of the body is the work of the Samana. Belching and the like is the work of the Naga. Shutting the eye-lds and the hke is the work of the Kurma. Producing hiccup is the work of the Krkara. Yawning is the work of the Deva-datta. Producing phlegm and the like is the work of the Dhanam-jaya

RULE RELATING TO THE PURIFICATION OF THE NADI-S

Thus having well understood the (respective) positions of the Nadi-s and the seats of the vital airs, and their functions, one should perform the purification of the Nadi-s. (14)

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KHANDA V

DESCRIPTION OF THE PERSON ELIGIBLE FOR THE PERFORMANCE OF YOGA AND THE MONASTERY SUITABLE FOR THE PRACTICE OF YOGA.

A person, possessed of self-control and austere in his observances, devoid of all attachment, proficient in the theory and practice of Yogic lore, devoted to Truth and righteous conduct, immune from anger, ever engaged in the service of the preceptor, dutiful to his father and mother, well-trained by those who are in the know of the lines of righteous conduct prescribed (by the scripture) relating to his stage in life, reaching a forest suitable for the performance of penance and abounding in friuts, roots and water, in a delightful spot, resonant with the loud chanting of the Veda by Brähmana-s, surrounded by knowers of the Brahman ever engaged in the discharge of their duties, abound- ing in fruits, roots, flowers and water-courses, in a temple, river-bank, village or city as well, resorting to an auspicious monastery, neither too elevated nor too low, nor too extensive, provided with a small entrance, smeared with cowdung and the like and provided with all means of protection, should commence the practice of Yoga, engaged (at the same time) in the study of the Vedanta (system of philosophy). (1)

THE MANNER OF COMMENCING THE PRAŅAYAMA

Worshipping well Vinayaka at first, (then) making obeisance to the deity of his own choice, assuming the

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posture aforesaid, facing either eastwards or northwards, occupying a soft seat, in a posture well mastered by him, the knower (of the proper procedure) with his neck and head in a line, and his sight turned in the direction of the tip of the nose, seeing with his eyes the disc of the Moon showering nectar in the middle of the eyebrows, filling in air of twelve digit-lengths, through the Ida, he should meditate upon that which stands in the belly, along with the cluster of flames, composed of the "Ra" and the "dot" (Bindu) (t.e., 'Ram') and along with the region of fire and should expel the vital air through the Pingala Again in-filling through the Pingala, holding the vital air by means of Kum- bhaka, he should expel it through the Ida. (2)

RULE RELATING TO THE PRACTICE OF PRANAYAMA FOR PURIFYING THE NADI-S

For forty-three days or for three months, four months or seven months or thrice four months, during the three junctions (of the Ida and Pingala breaths) and the interval also, by the practice of the Pranayama six times, one should conduct himself. (By doing so) is attained the purification of the Nadi-s. (3)

SYMPTOMS NOTICED AT THE TIME OF PURIFICATION OF THE NADI-S

Therefrom, hghtness of (the Yogin's) body, beauty of form, increase of vital warmth, and the manifestation of the Nada, are attaned. (4)

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KHANDA VI

PRAŅĀYĀMA OF THE CHARACTER OF PRAŅAVA

The coming together of the Prana and Apana vital aırs becomes the Praņayama. It is of three varieties, being dıvided into Recaka, Puraka and Kum- bhaka. They are of the character of the (three) letters ('A', 'U'and ' M', constituting the Pranava). Hence the Pranava alone becomes the Pranayama. (1, 2)

THE MODE OF MEDITATING ON THE LETTFRS OF THE PRANAVA

The Yogin, assuming the Padmasana and other postures, with the form of the 'A' expanded by the cluster of Moon-beams emanating from the disc of the Moon at the tip of his nose, becomes Gayattrī, with the blood-red complexion, having the Hamsa (swan) as her vehicle, with a stick in her hand, and bloomingly young. With the form of the letter ' U ', he becomes Savitri of a white complexion, having Tär- ksya (the king of birds) as her vehicle, adolescent and with the discus in her hand. With the form of the letter 'M*, he becomes Sarasvatī, of a dark com- plexion, with the bull as her vehicle, advanced in years and wielding the trident. The one imperishable tran- cendent radiance (the Brahman), which is the prime cause of the three syllables 'A ' and others, takes the form of the Praņava. (3, 4)

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THE MODE OF PRACTISING THE PRAŅAVA

In-filling the air from outside, through the Ida, conceiving the syllable ' A' with sixteen Matra-s, with the in-filled air making the Kumbhaka with sixty-four Matra-s, meditating on the Om-kara, (the Yogin should expel) the in-filled air through the Pingala of thirty-six Matra-s, along with the meditation of the form of the syllable 'M'. In this manner he should again and again practice in the (aforesaid) order. (5)

KHANDA VII

THE PRANAYAMA PERFORMED WITH THE SOLE PURPOSE OF PURIFYING THE SUSUMŅA NADI

Then, with a firm posture, the Yogin, possessed of self-control, partaking of temperate and wholesome food, for the purpose of drying up the impurities re- maining in the Susumņa Nadi, assuming the Padma- sana posture, mn-filling the vital air through the Moon (lda), holding it in Kumbhaka, as far as it les in his power and expelling it through the Surya (Pingala), again in-filling through the Surya (Pingala) and after Kumbhaka expelling it through the Moon (Ida), should hold it, after in-filling through the Nadi through which he expelled. Herein occur these verses: (The Yogin) should at first draw in the Prana vital air through the Ida and again expel through the other (viz., the Piń- gala), in the prescribed manner (t.e., after Kumbhaka).

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Then sucking in the vital air through the Pingala, he should, after holding it, expel it through the left (Nadi). For those self-possessed Yogin-s, who always practise according to this rule, through the solar and lunar Nadī-s (alternately), the systems of Nadi-s are purified in the course of a little over three months (1)

THE NUMBER OF PRAŅĀYAMA-S TO BE PERFORMED EVERY DAY

Early in the morning, at noon, in the evening and at midnight, (the Yogin) should practise Kumbhaka-s, gradually (increasing the number) up to eighty, four- times every day. (2)

DIFFERENCE IN THE RESULT IN ACCORDANCE WITH THE PRACTICE

In the early stages, there will be (the flow of) sweat In the middle stages, there will be the tremour (of the body). In the advanced stages of the control of breath, (the body) will rise up The Padmāsana posture should be assumed (by the Yogin in all stages). He should massage his body with the perspiration produced (in the course of practice) due to the exertion (Involved). (Therefrom) strength of limb and light- ness of his body will result (3, 4)

OBSERVANCE OF DIET DURING THE PERIOD OF PRACTICE

During the period of practice, subsisting on food consisting of milk and ghee, is worthy of being adopted

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as the most conducve. Then when the practice gets confirmed, observance of any such nature is not essential. (5)

RULE RELATING TO (THE YOGIN'S) REMAINING INTENTLY DEVOTED TO THE PRACTICE

Even as a lion, an elephant or a tiger, is capable of being brought under control, (when attention is devoted in that direction) httle by little, even so the · vital air, when served (with due care). Otherwise, it will kill the practitioner. (The Yogin) should send out the vital air prudently and according as the cir- cumstances demand; he should in-fill it according to the circumstances with due care; he should hold it bound (in Kumbhaka) according to exigencies; (by practising) in this manner he would attain successful accomplishment (of the purification of the Nadi-s). (6, 7)

FROM THE PURE STATE OF THE NADI-S IS ATTAINABLE THE ECSTATIC STATE OF THE MIND

Holding the breath as long as desired, the rousing of the fire, the manifestation of the Nada, and freedom from disease : from the purification of the Nadi-s (the above consequences) are produced. When the plexus of the Nadi-s is purified by Pranayama-s (rarefaction of breath) as prescribed in the rules, the vital air enters freely, after bursting through the mouth of the Susumna

466 THE YOGA UPANIŞADS

Nādi. When the vital air courses through the middle (of the Susumna), there is generated the fixity of the mind. The state of intense fixity of the mind, that alone will be the ecstatic state of the mind. (8-10)

THE NECESSITY FOR THE PERFORMANCE OF THE THREE BANDHA-S

The Bandha, known as the Jalam-dhara, should be performed at the end of the in-filling of breath. The Uddıyānaka (Bandha) (should be performed) after Kumbhaka (holding the breath) and before expulsion (of the vital air). By constriction (of the anus) below, and when constriction of the throat is made suddenly, by Pas'cıma-tana in the middle, the Prana (vital air) will course through the Brahma-nādi. (11, 12)

FRUIT OF THE INTERMINGLING OF THE PRANA AND THE APĀNA VITAL AIRS

By causing the Apana to rise upwards and leadıng the Prana downwards from the throat, the Yogin, freed from old age, becomes sixteen in point of age. (13)

THE EXPEDIENT TO BE ADOPTED FOR THE PURIFICATION OF THE CRANIUM

(The Yogin), assuming a comfortable posture, drawing in the air outside through the right (Pingala) Nādī and performing Kumbhaka, (till it reaches) as far

THE SANDILYOPANIŞAD 467

as the roots of the hair and the tips of the nails, should expel it through the left (Ida) Nadi. By means of this, (are accomplished) the purification of the cranium and the destruction of the diverse diseases inherent in the Nadi-s, through which the vital air flows. (13-1)

THE UJJAYI PRĀŅĀYĀMA

Drawing in the air through the nostrils slowly, so as to cause a noise and (so as to fill the region) between the heart and the throat, holding it in Kumbhaka, as far as it lies in his power, and expelling it through the Ida, (the Yogin) should practise (this), while walking and standing. Therefrom results the increase of the fire in the belly, which removes phlegm (from the system) (13-2)

THE SĪTKĀRA PRĀŅĀYĀMA

Sucking in the air through the mouth, with the Sītkära (hissing sound), holding it in Kumbhaka as long as possible, (the Yogin) should expel it through the nostrils. Therefrom thirst, hunger and sleep through indolence, will not be produced. (13-3)

THE SITALA PRĀŅĀYĀMA

Drawing in the air through the tongue, holding in Kumbhaka as long as possible, (the Yogin) should expel it through the nostrils. Therefrom, dyspepsia.

468 THE YOGA UPANISADS

enlargement of the spleen, fever, bilousness, hunger and the like are destroyed. (13-4)

THE TWO-FOLD KUMBHAKA, ACCESSORY AND ESSENTIAL

That Kumbhaka is of two kinds : mixed and pure. The mixed is conjoint with Recaka (expelling) and Puraka (in-fillıng). The pure is devoid of those (two processes). Till the acquisition of the pure (Kumbhaka) (the Yogin) should practise the mixed (Kumbhaka). When the pure Kumbhaka has been accomplished, for him there is nothing unattainable in the three worlds. From the Kevala-kumbhaka, the rousing of the Kundalıni is brought about. (13-5)

THE FRUIT FROM THE PRACTICE OF KUMBHAKA

Thence, (the Yogin) becomes lght-bodied, with a cheerful countenance, with his eyes free from dirt, with Nada mamfested, released from the clutches of groups of diseases, with his Bindu (semen) under control and with his vital warmth glowing briskly. (13-6)

ATTAINMENT OF THE VAISŅAVI MUDRĀ

The external vision of the Yogin, when it becomes fixed only on the one object in the interior, (with the mind concentrated on the Vira), Sutratman, Bija or the Turīya in the Muladhara, Anahata, Ajña or Sahasrāra)

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and in consequence devoid of shutting or opening the eyelids, this is the reputed Vaisnavi Mudra, which is well preserved as a secret in all the Tantra-s. (14)

DIRECT VISION OF THE BRAHMAN THROUGH THE ATTAINMENT OF THE KHE-CARI

When the Yogin, with his vision turned towards the interior and his mental functions and vital air completely at rest, stands always seeing and at the same time not seeing, either outwards, or down below, with the pupil of his eyes entirely motionless, this is verily the Khe-cari Mudra, which is concentrated solely on the one object to be seen and auspicious and reveals the state pertaining to Visnu, the Truth, which is devoid of the void and the non-void (states of sleeping and dreaming). (The Yogin) with his eyes half-shut, his mind firmly set, and his vision projected on the tip of the nose, stands bringing about the dissolution of the Moon and the Sun (t.e., by making the vital air, the introspecting mind and the fire in the range of the Ida- and Pıngalā- nādi-s dıssolve in the Sușumņā). Then, what remains beyond the experiencing of the stream of exquisite Blıss, know that, O Sandılya, here and now, in the attitude " I am that entity (the Brah- man)," that entity which is within the range of what is the transcendent Truth, which is of the form of the innermost Radiance, devoid of all differences external (and internal) and which (as the Supreme Brahman) forever blazes forth, throwing into the background

470 THE YOGA UPANISADS

every other entity without differentiation). (" The transcendent divine radiance blazes forth," says the S'ruti). (15, 16)

ATTAINMENT OF THE ECSTATIC STATE THROUGH THE KHE-CARI

Causing the pupil of the eye to be firmly fixed in the direction of the radiance (shining in the middle of the eyebrows), cast thy eyebrows a little upwards (and have a glance at the Turiya or the Turiyatita, shining in the Sahasrara, in the belief that the Atman alone remains). This, which alone forms the pathway to the practices aforesaid, will, in a trice, bring about the state of ecstasy (leading to the realzation of the non-differentiated Brahman). For that reason, (the Yogin) should practise the Khe-carī Mudra. There- from results the state of ecstasy, (when the mind will be rid of all functioning). Therefrom will result Yogic slumber, (the attainment of the non-differentiated state, wherefrom again the Yogin is rid of the doubt relating to the completion of his mental abstraction). For the Yogin, who has attained the state of Yogic slumber, there is no conception of the time (when he would be roused from his non-differentiated state). (17, 17-1)

MEANS OF ATTAINING THE BRAHMAN NON-DIFFERENTIATED BY DURATION

Be thou happy, S'andilya, after dissolving thy mind in the power of the Kundalini and ther projecting the

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power of the Kundalini (as well as introspection), so as to reach (the inmost consciousness, which sways) all mental functons, seeing with the (inward-turned) mind (the innermost, non-differentiated from the Brahman, manifesting the thousand and one states of existence and non-existence revealed by the functioning of) the mind; do thou place thy Atman (the innermost) in the middle of the Ether of Consciousness. Place also the Ether of Consciousness in the middle of the Atman. (By such exchange), having made everything full of the Ether of Consciousness, he should think of nothing (as ex- isting), apart from the Ether of Consciousness. (18, 19)

ATTAINMENT OF ALONENESS BY THE DISSOLUTION OF THE MIND

Concern about external as well as mnternal things, should not be made. Giving up all concern, be ntent on consciousness alone. Even as camphor (dissolves) in fire and a mass of rock-salt in water, even so the dissolving mind should seek repose in the Truth (of the Atman, t.e., the Brahman), (turning away from the phenomenal world and purified by the meditation on the form of the Atman). Whatever forms the basıs of belief, all that has to be known. The knowing of it is what is known as the mind. Knowledge and that which has to be known, both perish simultanebusly, (the moment one comes to know that there is nothing apart from the Brahman). There is no other second path (leading to the peerless Brahman). When what

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has to be known is given up, the mind meets with its dissolution. When the mind has attamed dissolution, there remains Aloneness. (20-23)

DISSOLUTION OF THE MIND THROUGH YOGA

AND JNANA

There are two modes for attaining the dissolution of the mind: Yoga (concentration) and Jñana (know- ledge), O Sage! Yoga consists in obstructing the functioning of the mind (in directions other than the recognition of the existence of the Brahman, while knowledge is the clear perception (that there is nought besides the Brahman). When that (the delusion that there is something other than the Brahman) 1s obstructed, the mind will certainly remain tranquillized. When the throbbing of the mind is set at rest, attach- ment to worldly affairs will get completely dissolved, (as it is but a creature of the mind), even as with the cessation of the quivering of the solar lustre (with night-fall), activity (in every day life) is at rest. (24-26)

SUSPENSION OF THE THROBBING OF THE PRANA (VITAL AIR) OUT OF THE DISSOLUTION OF THE MIND

When, owing to (the influence of) the study of the S'astra-s, association with virtuous persons, detach- ment and the practice of Yoga, there is developed (by the Yogin, consideration for remaining in a state of

THE S'ANDILYOPANIŞAD 473

unconcern regarding the attachment to worldly affairs contracted previously, (there dawns the knowledge that the Brahman alone is the real existence and the phenomenal world and attachment to worldly affairs is false). As result of meditating on the goal of (the Yogin's) ambition, with the one-pointed mind, for a long time, and from confirmed practice of '(the realıza- tion of) the one real existence, (the Brahman), the throbbing of the Prana (vital air) is suspended. (26-28)

SUSPENSION OF THE THROBBING OF THE MIND WITH THE SUSPENSION OF THE THROBBING OF THE VITAL AIR

The throbbing of the mind is suspended from the confirmed practice of the control of breath, through Püraka (in-fillıng) and others, not attended with exhaus- tion, and also through Dhyana-yoga (concentrated medi- tation) in a secluded spot, (simultaneously with the sus- pension of the throbbing of the Prana vital air. (28, 29)

THE VARIOUS MEANS EMPLOYED FOR BRINGING ABOUT THE SUSPENSION OF THE THROBBING OF THE PRANA VITAL AIR

When external and internal consciousness goes to sleep (as it were), due to the realization of the real nature of the other extremity of the sound, produced by the pronunciation of the Omkara, the throbbing of the Prana is suspended. Occupying, with effort, the small bell-shaped uvula at the root of the palate, by means U 60

474 THE YOGA UPANISADS

of the tongue, when the Prana reaches the crevice (of the Brahman) which is above, the throbbing of the Prana is suspended. When (on account of the adoption of the San-mukhī Mudra), (external and internal) percep- tion has been dropped and by sheer practice the Praņa reaches (the Sahasrara plexus of) the Dva-dasanta, above the palate, through the orifice above, the throb- bing of the Prana is suspended. When the power of perception of Consciousness has been tranquillized in the pure Ether, extending for twelve digit-lengths over the tip of the nose, the throbbing of the Prana 1s suspended. When (during the course of directing the glance of the pupils of the eye to the top of the nose) in the middle of the eyebrows, the Tārakālokana (glance of the pupils of the eye is suspended and the end is reached (of the determination to perform such meditation) and the mind, concentrated on the innermost sentience, is in an ecstatic state, the throbbing of the Praņa is suspended "(I am) that 'Om' alone (having been freed from every other thing,"-what results from such attitude and the investigation of the import of the Omkara, the knowledge of the character of whatever has to be known, the auspicious (Brahman), that 1s untouched by the slightest change, (simultaneously with such knowledge), the throbbing of the Praņa is suspended. When, for a long time, O Mun, the heart comes to know of the Ether (of consciousness) confined (exclusively within its recess), (which knowledge rids the mind of its previous impressions) and the im- pressionless mind meditates on and thereby comes

THE SANDILYOPANISAD 475

within the range of that one entity, worthy of such meditation (the Brahman), the throbbing of the Prana is suspended. By the aforesaid modes, as well as by others, devised by diverse mental resolves, enjoined by various preceptors, either expressly or by implication, the throbbing of the Prana is suspended. (29-36)

REACHING THE HIGHEST STATE, THROUGH THE BURSTING OPEN OF THE SUSUMŅĀ NĀDI, BY MEANS OF KUMBHAKA

Forcing open the door of the Kundalıni, by constric- tion (of the anus), (the Yogin) should burst through the door of liberation The Kundalıni, sleeping with its face covering the very door through which (the Yogin has to move upwards, s encoiled with a crooked form like a serpent. By whomsoever that power is roused, he is verily liberated. Should that power sleep in the portion above the throat, that will conduce to the liberation of the Yogin-s. Should it be below (the throat), that will be for the bondage of the ignorant. Should he adopt the Susumņa course, giving up the two courses of the Ida (and the Pingala), then (would he reach), the highest state of Visnu. (36/1-4)

RULE RELATING TO THE ENTRANCE OF THE PRAŅA ALONG WITH THE MIND INTO THE SUŞUMŅĀ

All practice of the (control of) vital air, (the Yogin) should practise along with the mind. The functioning

476 THE YOGA UPANIŞADS

of the mind elsewhere should not be resorted to by the man of intellect. One should not worship (allow the functioning of) Visnu (the Prana vital air) during day- tıme (ın the solar Nadi, the Pingala) ; so also should he not worship (allow the functioning) during night (ın the lunar Nadi, the Ida). He should worship Visnu (ın the Susumna Nadi) and should not so worship both night and day. (37, 38)

ATTAINMENT OF THE KHE-CARI MUDRA

There stands the Nadi (Susumna), which is the cause of generating knowledge (of the Viraj and others, in the Muladhara, Anahata, Vis'uddhi, Ajña and Sahasrāra to the Yogin) and which is conjomt with the five streams of the Viraj up to the Turiyatita. Therein is the Khe-cari Mudra, non-determinate in form. Do thou attain it, O S'andılya, (out of my grace). The vital air remaining in the left and right (Ida and Pingala) Nadi-s, flows through the middle (Susumna Nadi). There will stand, in that spot, the Khe-cari Mudra without doubt. The void between the Ida and the Pingala will also grasp the vital air. Where stands the Khe-cari Mudra, there is establıshed the Truth. Between the Moon and the Sun, in the plexus of Ether which has no support, what is known as the Khe-carī Mudrä is established. (39-42)

MEANS OF ATTAINING THE EXTERNAL KHE-CARĪ SIDDHĪ

Making the tongue very thin by cutting (the frenum to the extent of the thickness of a hair, with the blade

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of a knife resembling the leaf of the milk-hedge plant, every Sunday for six months), moving it during succes- sıve Muhurta-s dedicated to Brahman, (between the fourth and the second Ghatıka-s before Sun-rise) and making it water (profusely, by the application, early in the morning, of pulverized rock-salt and myrobalan, Terminalıa chebula or Citrine), fixing the pair of eyes on the middle of the eyebrows, when the tongue, with its motion reversed, enters the crevice of the cranium, then is brought about the Khe-cari Mudra. Then the. tongue, as well as the mind, moves in Ethereal space. By means of that, the man with the tongue upward is rendered immortal. (42-1)

MEANS TO BE EMPLOYED FOR THE CONQUEST

OF THE PRANA VITAL AIR DURING

PRACTICE

Pressing the genitals with the left heel, stretching the right leg and holding it by both hands, in-filling the vital air through the nostrils, having brought about the Kantha-bandha (constriction of the throat), (the Yogin) should hold the vital air (in Kumbhaka) from above. By doing so, all troubles vanish. Thereafter, poison will be easıly assimilated as nectar. Consumption, dyspepsia, constipation, affections of the skin and other ailments perish. This is the means to be employed for conquering the vital air and for the destruction of all forms of death. (42-2)

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MEANS TO BE EMPLOYED FOR THE NON-VICARIOUS ATTAINMENT OF ONE'S OWN ATMAN

Placing the left heel on the seat of the genitals, well placing the right foot over the left thigh, in-filling the vital air and fixing the chin on to the chest, constricting the genitals, holding (the vital air) as far as possible in the middle of the mind, he should assume the attitude, "I am the Brahman." Thereby will be attained the non-vicarious accomplishment (of the Brahman). (42-3)

IMMUNITY FROM ALL DISEASE, ATTAINABLE THROUGH A SPECIAL KIND OF DHĀRAŅĀ

Drawing in the Prana vital air from outside, in-filling it in the belly and with effort, one should hold it alone with the mind, in the middle of the navel, in the tip of the nose and the big toes of the feet, either in the twilights or always. By doing so, the Yogin will be freed from all disease and be rid of his fatigue. (43, 44)

ACQUISITION OF VARIOUS PSYCHIC POWERS BY SAMYAMA OVER THE TIP OF THE NOSE

AND THE LIKE

At the tip of the nose is the conquest of vital air attained. In the middle of the navel is the destruction of all diseases (attained). By the holding of breath in the big-toes of the feet, agility of the body results. He who draws in vital air through the tongue and

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drinks it always, for him there is neither fatigue nor thirst and diseases like wise vanish. That knower of the Brahman, who draws in vital air during the period of the junctions and drinks it, in the course of three months, his speech becomes erudite and blessed. With six month's practice in this manner, there is riddance from all disease. By conveying the vital air by means of the tongue, (the Yogin) should restrain it at the root of the tongue. That knower of the Brahman, who drinks such nectar, derives all prosperity. Drawing in the vital air, through the Ida and causing such air to hold itself in the middle of the eyebrows, then breaking through (the disc of the Moon there) and drinking the nectar, (the Yogin), even if he should be afflicted with disease, will be released therefrom. He who holds, for the duration of one Ghatika, in the navel as well as the sides of the belly, vital air drawn inwards through the two Nadī-s (Ida and Pingala), will be released from the hold of diseases. Drawing in vital air by means of the tongue, during the three junctions, for the space of one month, piercing through the disc of the Moon and drinking the nectar, he should hold it in the middle of the belly. All kinds of fevers meet with destruction, as also various kinds of poisons (prove ineffective). He, (who sees what ought to be seen) at the tip of the nose, along with the mind, for the space of at least one Muhurta, crosses all his sins accumulated through hundreds of previous births. By Samyama (complete control, through concentration) over the Tara (Omkara) (and the Citta) is the

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knowledge of all things attained. By Samyama of the Citta (along with the Tara) at the tip of the nose, (ıs attained) the knowledge of the Indra-loka. By Samyama of the Citta (along with the Tara) a little below (the tip of the nose), is the knowledge of the Agnı-loka. By Samyama of the Citta (along with the Tara) over the eyes is the knowledge of all the worlds. By Samyama of the Citta (along with the Tara) over the ears is the knowledge of the Yama-loka. By Samyama over their sides is the knowledge of the Nırrtı-loka. By Samyama over the back is the knowl- edge of the Varuna-loka. By Samyama over the left ear is the knowledge of the Vayu-loka. By Samyama over the throat is the knowledge of the Soma-Joka. By Samyama over the left eye is the knowledge of the Siva-loka. By Samyama over the crest is the ` knowledge of the Brahma-loka. By Samyama over the nether-sole of the foot, is the knowledge of the Atala-loka. By Samyama over the foot is the knowl- edge of the Vıtala-loka. By Samyama over the ankle Is the knowledge of the Nıtala-loka. By Samyama over the shank is the knowledge of the Sutala-loka. By Samyama over the knee is the knowledge of the Maha-tala-loka. By Citta-samyama over the thigh is the knowledge of the Rasa-tala-loka. By Cıtta-samyama over the hip is the knowledge of the Tala-tala-loka. By Citta-samyama over the navel is the knowledge of the Bhur-loka. By Samyama over the belly is the knowledge of the Bhuvar-loka. By Cıtta-samyama over the heart is the knowledge of the Svar-loka. By

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Citta-samyama over the upper part of the heart is the knowledge of the Mahar-loka. By Citta-samyama over the throat is the knowledge of the Jano-loka. By Citta-samyama over the middle of the eyebrows is the knowledge of the Tapo-loka. By Cıtta-samyama over the crest is the knowledge of the Satya-loka. By Samyama on Dharma and Adharma (righteous and unrighteous conduct) is the knowledge of what has transpired and what is yet to come. By Cıtta-samyama on the cries of the various living beings is the knowl- edge of the cries of the respective living beings. By Cıtta-samyama over the Karma accumulated during previous births is the knowledge of the previous births. By Citta-samyama over others' minds is the knowl- edge of others' minds. By Citta-samyama on the form of the body (is attained) a form invisble to others. By Cıtta-samyama on (one's) strength (Is attained) the strength of Hanumat and others. By Citta-samyama on the Sun is the knowledge of the Universe. By Citta- samyama on the Moon is the knowledge of the galaxy of stars. On the pole-star, s the sight of its motion. By Citta-samyama on one's own aim in life is the knowl- edge of the Purusa. On the plexus of the navel is the knowledge of the anatomy of the body. On the cavity of the throat is the riddance from hunger and thirst. On the Kūrma-nādi, firmness. On the pupil of the eye is the sight of a Siddha (adept). By Samyama on the Ether of the body is attained traversing the Ethereal region. By Samyama on the respective places are attained the respective powers. (44/1-52) U 61

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KHANDA VIII

PRATYÄHARA OF FIVE KINDS

Henceforward the Pratyahara. That is of five kınds. The forcible withdrawal of the organs of perception, from the sensual pleasures wherein they respectively revel, is Pratyahara. Whatever one sees, looking upon all that as the Atman, is Pratyahara (of another kind). The giving up of the fruits of the observances prescribed for every day ıs Pratyahara (of a third kind). Turning one's face away from all sensual pleasures is Pratyahara (of yet another kind). The projecting (of the vital air) into · the eighteen Marman-s (vital parts of the body) in the prescribed order, is the Pratyähara (of the fifth variety) The (vital) parts are in the feet, the big-toes of the feet, ankles, shanks, knees, thighs, anus, genitals, navel, heart, throat, cavity of the throat, palate, nostrils, eyes, middle of the eyebrows, forehead, and crest. In them should the practitioner perform Pratyahara in order, by (projecting) upwards into and (withdrawing) back from them respectively (his mind, vital air, etc.) (1, 2)

KHANDA IX

THE FIVE KINDS OF DHARAŅA-S

Henceforward the Dharana-s. They are of five kinds thus: stabilizing the mind in the Atman; stabilizing the external Ether in the Daharakas'a (Ether

THE SANDILYOPANISAD 483

of the heart); stabilzing the five Brahman-s; (Brah- man, Vışņu, Rudra, Is'vara and Sada-s'iva) in (the five elements) Earth, Water, Fire, Air and Ether.

KHANDA X

DHYANA OF TwO KINDS

Henceforward the Dhyana; that is of two kinds thus. qualified and nonqualfied. The qualified (variety consists in) the meditation on the deity. The nonqualified (variety consists in the meditation on) the Ätman alone remaining, (the existence of the non- Atman, 1.e., eveything other than the Atman having been denied). (1)

KHANDA XI

THE REAL FORM OF SAMADHI

Henceforward the Samadhi: The state of union of the Jivätman and the Paramatman (brought about with the vanishing of their special causes, flimsy'and radical ignorance, and therefore non-differentiated), which is devoid of the three aspects (of the knower, knowledge and what is known) and is of the form of exquisite Bliss, partakes of the character of pure sentience (and is hence known as Asamprajñata- samadhi, or ecstatic trance of the unconscious varety). (1)

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CHAPTER II

THE REAL FORM OF THE NON-QUALIFIED BRAHMAN

Then the Brahmana Sage S'andılya (not having realized the real state of his own Atman, even after study and being desirous of attaining the knowledge of the non-relative and non-qualified Brahman alone and) not having had an insight into the Brahma-vidya from the four Veda-s, (wherein it is merely broadly hinted at), approaching the Lord Atharvan asked him thus : " What, pray, (Is the Brahma-vidya) > Teach me the Brahma-vidya, O Lord, wherefrom I may attain beatitude." Atharvan replied thus "The Brahman ıs, O S'andılya, what is Existence, Wisdom, and devoid of end." (1, 2)

THE NON-DEMONSTRABILITY OF THE BRAHMAN

In which (Brahman), this state (of gnorance and its concomitants), (in the relation of) the warp ànd the woof, wherein is this (in the relation of) fading and bloomirg, on which alone being known, all this comes to be'known (as not being other than the Ätman), that (entity, the Brahman) is ungraspable and undemon- strable, it having no hands and feet, nor eyes and ears, nor tongue, nor body. (3)

THE SANDILYOPANISAD 485

THE BRAHMAN BEYOND THE RANGE OF SPEECH AND THE MIND

Wherefrom speech, along with the mind recedes incapable ot reaching it; which is attainable only through knowledge, out of which hath flown the ancient (stream of) consciousness, (which is non-volitional in character and consists absolutely of the functioning of the Cit and which lasts until the state of aloneness is attained), which is one without a peer ; which pervades everywhere like Ether , which is intensely subtle ; which is devoid of attachment, which is actionless; which is existence alone; which is the one essence of Con- sciousness and Bliss, auspicious, intensely tranquillized, immortal; that is the transcendent Brahman. (Know that to be the all and every other thing as nought). That (Brahman) thou art. Through knowledge of that (Brahman) verily do thou know. (4)

THE PARAMATMANHOOD OF ALL THINGS

He who is the only God, who wields the pbwer of being the Atman alone as the principal one (while powers such as of being the all-witness, overlord, etc., are subordinate thereto), who knows all, who is the overlord of all, who is the inner Ätman of all beings, who has his abode in all beings, who is concealed in all beings, is the place of origin of beings, who could be reached slowly by means of Yoga, he, who creates the Universe, who sustains the Universe, who consumes the

486 THE YOGA UPANISADS

Universe, (whose existence could be inferred from his distinct natural quality described in the scriptural text, "Whose symbol is the phenomenal world, he is my Atman, there is no doubt," and who is represented as the witness, the Jiva and the phenomenal world, when the difference due to ignorance vanishes), he is the Atman. In the Atman, know thou each one of the respective worlds. (5)

FROM THE INSTRUCTON IMPARTED BY THE GURU IS THE ATTAINMENT OF THE KNOWLEDGE OF THE ATMAN OF ALL

Do not be afflicted with sorrow. The wise knower of the Atman will reach the end of his sorrow (through the mighty influence of my precepts, by becoming the Brahman and thus being nd of the sorrow generated by his believing in the existence of things other than the Brahman). (6)

CHAPTER III

KHANDA I

THE STATE OF BEING THE ATMAN ALONE WITHOUT A COUNTERPART OF THE BRAHMAN

Then Sandilya asked this Atharvan thus: "While the Para Brahman is the one, imperishable, actionless, auspicious existence alone, how then could this world

THE SANDILYOPANIŞAD 487

come into being, how is it sustained, and how could it be dissolved in this (Brahman) ? Thou (alone) art capable of solving this doubt of mine." Atharvan replied thus: "O S'andılya, it is true, that the Para Brahman is actionless and imperishable, (as the Paramatman exists always of one form, even though, due to ignor- ance, there may or may not be delusion, as to its remaining without a counterpart). (2)

THE THREE FORMS OF THE BRAHMAN

However, there are three forms of this formless Brahman thus the indivisible, the divisible and the (partly) dıvisıble and (partly) ındıvisible. (3)

THE INDIVISIBLE BRAHMAN

That which is Truth, Wisdom and Bliss, that is actionless, non-attached, all-pervading, intensely subtle, facing all drections, non-demonstrable, and immortal, this is the indivisible form (of the Brahman). (4)

THE DIVISIBLE BRAHMAN

Then with (the aid of) what co-exists with (the gnorance of the Atman) (and is known as Vidya), Mula- orakrtı (primordial matter) and Maya (Illusion), that s of a red, white and black colour (partaking of the Guna-s), Mahes'vara, the co-existing god, who is of a black and brown colour, holds sway (in his capacity of

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overlord, over the state of illusion and its concomitants flowing out of the ignorance of the Atman). This then is the divisible form (of the Brahman). (5)

THE PARTLY DIVISIBLE AND PARTLY INDIVISIBLE BRAHMAN

Then, this (Mahes'vara), who had outgrown (hıs original) form due to his penance, replete with wisdom, desired as follows: "May I become many! may I bring forth progeny!" Then, from this (Is'vara), who was performing severe austerities and had taken the vow of Truth, there came into being the three letters ('A', 'U', and 'M'), also the three Vyährtı-s (Bhur, Bhuvar and Svar), the three-footed Gayattri, the thtee Veda-s, the three gods (Brahman, Visnu and Rudra), the three castes (the twice-born ones) [or the three colours, red, white and black] and the three sacrificial fires (Daksıņa, Garha-patya and Āhavanīya) came into existence. This great God is endowed with all kinds of wealth, pervades through all, and is well establı- shed in the heart of all beings. He is full of Maya and owes his form entirely to Maya; he is Brahman; he is Vıșņu; he is Rudra; he is Indra; he is all the gods and all the beings; he alone is afore; he alone is behind; he alone is to the left, he alone is to the right; he alone is below; he alone is above; he alone is all. Then, of this Lord, who is playing with his Atmic power, who is full of compassion towards his devctees, whose form is of Dattatreya, whose beautiful

THE SANDILYOPANISAD 489

body is without clothing of any kind; who has four arms resembling the petals of the lotus; and whose form is not ugly and reveals his sinlessness. This then is the partly divisible and partly indivisible form (of the Brahman). (6)

KHANDA II

DEFINITION OF ABSOLUTE EXISTENCE AS THE STATE OF THE PARA BRAHMAN

Thereupon S'andılya asked this Atharvan thus: "O Lord ' wherefore is the absolute Existence, the one essence of Consciousness and Bliss said to be the transcendent Brahman ?" Atharvan rephed as follows : " For the reason that it grows and causes all things to grow, for that reason it is known as the transcendent Brahman." (1, 2)

DEFINITION OF ABSOLUTE EXISTENCE AS THE STATE OF THE ATMAN

"Wherefore then is it known as the Atman .? " "For the reason that it attains everything, that it gets everything and that it eats everything, for that reason it is known as the Atman." (3, 4)

DEFINITION OF ABSOLUTE EXISTENCE AS THE STATE OF MAHES'VARA

" Wherefore then is it known as Mahes'vara?" " For the reason that (It), the Is'vara grows through the echo

490 THE YOGA UPANIŞADS

of the sound and the power of the Atman (and holds sway over all), for that reason it is known as Mahes'vara." (5, 6)

DEFINITION OF ABSOLUTE EXISTENCE AS THE STATE OF DATTĀTREYA

"Wherefore then is it known as Dattatreya ?" " For the reason that by the self-effulgent Lord, who was exceedingly satisfied, his own self was given to (the sage) Atrı, who was undergoing the severest penance and was desirous of (begetting) a son; and for the reason that Atri's son was born of Anasuya; for these reasons it is known as Dattātreya." (7, 8)

FRUIT FLOWING FROM THE KNOWLEDGE OF THE DERIVATION OF THESE NAMES

& He who knows the derivation of the aforesaid (names), knows everything. He, who, after knowing this, meditates on the transcendent (Brahman) in the attitude "I am He," becomes the knower of the Brahman. Here occur the following verses: He who would meditate, always in this manner, on the etérnal Lord of Lords, Dattatreya, the auspicious and the tranquil, the lord who resembles the Indra-nila gem (in complexion), who is intent on (the unravelling of) the Maya (Illusion) investing the Atman, the god, nude in form and having the cardinal directions as his garments, whose entire limbs are smeared with holy ashes, who

THE SANDILYOPANIȘAD 491

wears the crown of matted hair, the glorious lord, with four arms and capacious limbs, with eyes resembling full-blown lotus flowers, who is the Treasure-mine of Jnana and Yoga, the preceptor of the Universe, who is the object of affection of all classes of Yogin-s, compassionate towards his devotees, the all-witness, who is served by accomplished adepts,-such a one, released from all sıns, will attain beatific Blss. Thus Om! the Truth (that shines at the top-most part of the Omkāra). Thus the Upanıșad. (9-15)

THE HAMSOPANIŞAD

[This Upanisad, which is the fifteenth among the 108 Upanısad-s and forms part of the S'ukla-yajur- veda, deals with the esoteric nature of the Hamsa- vidya, leadıng unto the Brahma-vidyā].

THE ESOTERIC NATURE OF THE HAMSA-VIDYA LEADING UNTO THE BRAHMA-VIDYĀ

Gautama said: "O Lord, (that art endowed with the wealth of the six Guna-s of overlordship, valour, fame, affluence, knowledge and detachment), that knowest all Dharma (lines of conduct), that art pro- ficient in all the S'astra-s, by what means is produced the awakening in the lore of the Brahman ?" (1) Sanat-kumara said: Listen, O Gautama! to the truth (of the Brahman) related (unto me) by Parvati, after investigation into all the Dharma-s (propounded in the one-hundred and eight systems of Vedanta, commencing from the Is'opanisad) and after ascer- taining directly from (her Lord), Pinakin, his opinion. That is also my vew. This (knowledge of the Brah- man,. which I shall presently relate), which should be

THE HAMSOPANIŞAD 493

guarded well (from non-yogin-s who are ineligible to be initiated), (being intended) for the Yogin (to be duly indicated by his Guru)-should not at all be communicated (to all and sundry). The detailed elaboration of the aspect of the Hamsa (the Para- mätman, into the Vis'va, Viraj, Otr and others) which resembles a treasure-mine (full of gems of knowledge). bestows the fruit resulting from liberation (by means of demial) from the enjoyment (of everything but the Atman), (viz., the state of aloneness, which results from one's remaining firmly established in the Atman alone). (2, 3)

DETERMINATION OF THE FORM OF A PERSON ELIGIBLE FOR INITIATION INTO THE HAMSA-VIDYĀ

Then we shall presently expound clearly, regarding the mode of determination of the Hamsa (the indıvi- dual inmost Turya Atman of the microcosm) and the Parama-hamsa (the collective transcendent Turya Ätman of the macrocosm), unto (thee) that art ever meditating on (the form of) the Hamsa, in the attitude ("That) Hamsa (am I"), ("That) Hamsa (am I"), that art a Brahma-carin (desrous ofbeing firmly establıshed in the Brahman), that art possessed of self-control, (the groups of thy organs of perception and action, as well as thy inner senses having been thoroughly subjugated by thee) and that art (intensely and sincerely) devoted to the Guru (who has imparted

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instruction to thee about the supreme end and aim of existence). (4)

THE FORM OF THE HAMSA AND THE FRUIT OF THE KNOWLEDGE THEREOF

Even as fire stands pervading the fuel (which it consumes and with which it is covered), as ou stands pervading the entire sesamum seeds, even so, (the Hamsa) stands pervading the bodies of all beings (from the Brahman down to a blade of grass, in the form of the mnnermost Jiva and the transcendent Is'vara). Having known that (form) thus, (simultaneously with the knowledge), (the knower) does not attain the delusion relating to the existence of anything apart from the Brahman. (5)

YOGA, THE MEANS TO ATTAIN THE KNOWLEDGE OF THE HAMSA

Pressing the anus (with the left heel) (in-filling the vital air through the nostrils or the mouth, and after performing Kumbhaka, and constricting well the anus), forcing the vital air upwards from the Muladhara, (effecting the union of the Prana and Apana vital airs, then mixing the fire, the Prana and the Apana in the triangle of the Muladhara, rousing the Kundalini and thereafter forcing open the knot of the Brahman forming the door of the Susumna Nadi, in the Mula- dhära, entering the Muladhara plexus, meditating on the Viraj or its Turya), then circumambulating the six-petalled Svadhisthana thrice, then reaching the

THE HASOPANIŞAD 495

Maņipūraka plexus (of ten petals), (breaking through the twelve-petalled An-ahata plexus and the knot of Visnu at its base, meditating upon the Sutratman or its Turya seated in the An-ahata and there attaining the Nır- vikalpa Samādhi), then going beyond the An-ahata, (reaching the Vis'uddhi plexus, at the nether part of which) there are at the sides two (masses of flesh) resembling the penis (hanging down), (says another scriptural text, " which (this) hangs down like the udder (of the breast), that is the Indra-yoni"), leaving off the two paths by their sides, entering the Visuddhi plexus through the path in the middle of the masses of tlesh there), in the Vis'uddhi, holding the vital airs under control, (then breaking through the Ajña plexus of two petals in the middle of the eyebrows, and the knot of Rudra at its base), entering the Ajña plexus, and meditating upon the Bijatman or its Turya in the middle of it, attaining the Nır-vikalkpa-samadhı there, then drinking the nectar generated by the commingling of the Moon, the Sun and Fire, the Yogin (with his body immune from old age and death), entering the crevice of the Brahman (in the thousand- petalled lotus), there meditating on the Turya of three Matra-s (In the attitude, "1 am the Tri-matra Turya," or on the Turya-turya, wherein three t ) five Matra-s meet with their hnal repose, in the attitude, " I am the Turya-turya"), should the Yogin always see, then he becomes (either the Turya of the three Matra-s with a slight external form or the Turya-turya) devoid of external form (and having no counterpart). This

'496 THE YOGA UPANIŞADS

(Yogin who has attained the Turya-turya state) is the Parama-hamsa (Paramätman) resembling a crore of Suns (just risen and shining simultaneously), by whose radiance this entire world is completely enveloped. (6, 7)

BY CONCEIVING OF THE HAMSA IN THE LOTUS OF THE HEART, IS SEEN THE TURYATMAN

For him (the Hamsa that has attained the state of the Jiva, the means whereby worldly existence in its seve- ralty is once more assumed by the Hamsa), there are eightfold functions. (Of the twelve petals of the lotus of the heart, wherein the Hamsa is to be concerved, four are untouchable by him. The remaining eight alone are now taken into account). (There, when the Hamsa, that is the Jiva dependant on the Praņa vital air, enters the petal pointing to the east,) in the eastern petal is generated the proclivity to perform actions involving religious merit. In the south-eastern (petal) of Agni are generated predisposition to sleep, laziness, and others. In the southern (petal) of Yama, proclvity to cruel deeds. In the south-western (petal) of Nirrti, the proneness of the Intellect to sinful actions. In the western (petal) of Varuna, the disposition to pastimes. In the north-western (petal) of Vayu, proneness of the Intellect towards movement and the like. In the northern (petal) of the Moon, the gratification resulting from intense apphcation (to things pertaining to the Atman and the An-atman respectively, by knowing and

THE HAMSOPANIŞAD 497

ignorant people). In the north-eastern (petal) of Isana, the proclivity to acquire material wealth (likely to be useful both in this life and hereafter). In the middle, detachment from all other things (apart from the Brahman). In the filaments, the state of waking, (when self-consciousness attains its full bloom). In the pericarp, (the state) of dreaming, (when self-conscious- ness is only half-blown). In the interor tube, (the state of) sleep. On the giving up of the lotus, Is attained the actual sight of the Turiya. When, in the Hamsa (inner non-differentiated Brahman), the Nada (half-syllable) attains its dissolution, that Turiyatita (the independent state of the non-relative Brahman alone remains). Thereafter (after the accomplshment of the Nır-vikalpa-samadhi), the Nada (the Turya in the heart of the Yogin) from the Muladhara up to the crevice of the Brahman, with its form resembling a block of spotless crystal (with a bright white lustre), that Brahman is verily said to be the Paramatman (making the Nada manifest). (8, 9)

THE MODE OF PRAYER WITH THE AJAPA HAMSA MANTRA

Now Hamsa (the innermost Atman), is' the sage (the seer of the Mantra) : the Avyakta-gayat-tri is the Chandas. Parama-hamsa (the Paramätman) is the deity. Ham is the seed. Sah is the power. So 'ham is the Klaka. [In having the direct sight of the Hamsat- man is the application (Viniyoga). Ham, Sam.and 63

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the like is the six-fold Anga-nyasa. Meditation should be made as follows : " I make salutation to the Hamsa, who is of the form of the Paramatman, on whom those (knowers of the Brahman) meditate as (the Brahman), who takes his stand on the incoming and the outgoing (breath), who is devoid of going and the like, who is of the form of Consciousness, who is the one Supreme Entity without a second, and who takes his stand in the middle of all mortals." Then the worship of the five elements with their seed-letters 'Lam' and others. "So 'ham" (I am He) is the Mantra. Expiration and Inspiration and the reversing thereof alone constitute the prayer.] (The muttering of the prayer) as computed at the six centres of Energy (by the presiding deities thereof) in the course of one day and night is 21,600 times (in the form of "So 'ham", "So'ham", through expiration and inspiration. Dividing the Ajapa-hamsa-mantra-japa described above into four parts, the first part thereof) should be dedicated to the Sun (of the character of the Virad-atman) (the second part) to the Moon (of the character of the Sutratman), (the third part) to the non-attached (of the character of Sarves'vara) (and the remaining fourth part) to the non-manifest (innermost nondifferentiated Paramat- man); in this manner one should dissolve the bodiless, subtle (and other phenomena). "Vausat for the Fire and the Moon "-thus are (to be performed) the Anga-nyasa-s in the heart, etc., and the Kara-nyasa-s (or with the repetition of the formula " Ham Saum" six umes, with a long intonation). Having done so,

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one should meditate upon the Hamsätman in the heart. (10-13)

SEEING THE PARAMATMAN THROUGH MEDITATION ON THE QUALIFIED HAMSA

For the Hamsa that has attained the state of the Viraj) the fire and the Moon are the two arms; Om- kara is the head ; the three eyes are the ' A', 'U' and 'M' along with the Bindu (dot); Rudra is the face; Rudrāņī (and Gangā) form the two feet. (In this manner, on account of the qualified and non-qualified aspects), (the seeker after liberation) should make the two kinds (of meditation on the Hamsa), (by means of the voice emanating) from the throat. In this manner, (by means of the two-fold meditation), (the meditating Yogin) attains the ecstatic state of mind. This dis- solution of the Ajapa in the Paramatman is known as the Ajapopasamhara, (the Paramatman). In this manner, by being entirely under the control of (the meditation on) the Hamsa (in the attitude " So 'ham " (I am He), by the preponderance of the Hamsa), the mind (along with its functions) is finally determined. (14, 15)

EXPERIENCING THE TEN KINDS OF NADA-S (SOUNDS) THROUGH THE AJAPA PRAYER

(Should the seeker after liberation find it beyond his power to meditate on the Hamsätman, either of the

500 THE YOGA UPANIŞADS

qualified or of the non-qualified kind, then by having recourse silently to the mere Ajapa-hamsa-mantra prayer, through Expiration and Inspiration for days and nights together), by a crore of prayers of this kind alone, he experiences the Nada-(Brahman in the Anähata plexus). That Näda is produced in ten different ways (In the right ear of the seeker). The first is of the character of the "Cin" sound. The second is of the character of the " Cini-cini " sound. The third is like the sound of a bell The fourth is distinctly hke the blast of a conch. The fifth is like the note produced by the wire of a harp The sixth is like the sound of cymbals (made of bell-metal). The seventh is like the sweet note of the flute. The eighth is like the sound of a kettle drum. The ninth is like the sound of a tabor. The tenth is like the thunder of a cloud. (16)

RULE RELATING TO THE PRACTICE OF THE TENTH SOUND ALONE

Giving up the (first) nine, the seeker should practise the tenth alone. (7)

FRUIT FLOWING FROM EXPERIENCING THE RESPECTIVE SOUNDS

When the first is heard, there is manifest the Cıņ- cin form of the Atman. With the hearing of the second, that form is broken. With the third there 1s the breaking (of the heart and the lotus of the heart

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blooms). With the fourth the head begins to shake. (When the practitioner with the Saņ-mukhī-mudra performs Kumbhaka and the vital air has entered the Ajna-cakra, the shaking of the head is caused): With the fifth, the palate streams forth (saliva). With the sixth there is the swallowing of the nectar produced by the union of the lunar and solar regions. With the seventh is the secret knowledge relating to the Brahman revealed. Sımilarly with the eighth, through the Para Väc (enshrining all the knowledge contained in the Veda-s and S'astra-s is revealed to the Yogin, knowledge which enables him to know all things). With the ninth, the body (of the Yogin) becomes invisible and clear, divine vision (is attained whereby the Yogin becomes Is'vara, who can see through the past, the present and the future). With the tenth (the Yogin) will become the Para-brahman, in the presence of the Brahman and the Atman. (18-20)

THE MANIFESTATION OF THE STATE OF THE BRAHMAN AND THE ATMAN THROUGH THE DISSOLUTION OF THE MIND

Wherefore, when the mind is dissolved in the mind, when volition and misconception are lost, when virtue and vice have been burnt (in the fire of superior knowl- edge), then Sada-s'iva (the great Lord Parames'vara), who is of the character of Energy (Inhering in all things), who has etablished himself (in the character of Existence, Consciousness and Bliss) in the entire phenomenal 64

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world, (fully or partially evolved), who is self-effulgent, immaculate, sentient, eternal, non-attached, and profoundly quiescent, causes (himself) to shine (as without a counterpart). In support of this there are scriptural texts (such as, "See even in this the absolute Existence. Other than this there is Nought," "There is nothing whatever apart from the Brahman," "Any- thing other than this is transient," "The Brahman alone, non-existence there is verily nought," "Verily the conclusion arrived at by the various systems of philosophy relating to the Atman is only the demial of all things. There is neither ignorance prevailing in this world, nor Illusion. Quiescent is this Brahman and undepressed." And so on)-Thus the Upanisad.