Mandala-Brahmana
Upanishad
Om ! That (Brahman) is infinite, and this
(universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
BRAHMANA - I
1. OM. The great Muni Yajnavalkya went to Aditya-Loka (the sun’s world)
and saluting him (the Purusha of the Sun) said: “O Revered Sir, describe
to me the Atman-Tattva (the Tattva or Truth of Atman).” (To which)
Narayana (viz., the Purusha of the sun) replied: “I shall describe the
eight-fold Yoga together with Jnana. The conquering of cold and heat as
well as hunger and sleep, the preserving of (sweet) patience and
unruffledness ever and the restraining of the organs (from sensual
objects) – all these come under (or are) Yama. Devotion to one’s Guru,
love of the true path, enjoyment of objects producing happiness,
internal satisfaction, freedom from association, living in a retired
place, the controlling of the Manas and the not longing after the fruits
of actions and a state of Vairagya – all these constitute Niyama. The
sitting in any posture pleasant to one and clothed in tatters (or bark)
is prescribed for Asana (posture). Inspiration, restraint of breath and
expiration, which have respectively 16, 64 and 32 (Matras) constitute
Pranayama (restraint of breath). The restraining of the mind from the
objects of senses is Pratyahara (subjugation of the senses). The
contemplation of the oneness of consciousness in all objects is Dhyana.
The mind having been drawn away from the objects of the senses, the
fixing of the Chaitanya (consciousness) (on one alone) is Dharana. The
forgetting of oneself in Dhyana is Samadhi. He who thus knows the eight
subtle parts of Yoga attains salvation.
2. The body has five stains (viz.,) passion, anger, out-breathing, fear
and sleep. The removal of these can be affected respectively by absence
of Sankalpa, forgiveness, moderate food, carefulness and a spiritual
sight of Tattvas. In order to cross the ocean of Samsara where sleep and
fear are the serpents, injury, etc., are the waves, Trishna (thirst) is
the whirlpool and wife is the mire, one should adhere to the subtle path
and overstepping Tattva and other Gunas should look out for Taraka.
Taraka is Brahman which being in the middle of the two eyebrows, is of
the nature of the spiritual effulgence of Sachchidananda. The
(spiritual) seeing through the three Lakshyas (or the three kinds of
introvision) is the means to It (Brahman). Susumna which is from the
Muladhara to Brahmarandhra has the radiance of the sun. In the centre of
it, is Kundalini shining like Crores of lightning and subtle as the
thread in the lotus-stalk. Tamas is destroyed there. Through seeing it,
all sins are destroyed. When the two ears are closed by the tips of the
forefingers, a Phutkara (or booming) sound is heard. When the mind is
fixed on it, it sees a blue light between the eyes as also in the heart.
(This is Antar-Lakshya or internal introvision). In the Bahir-Lakshya
(or external introvision) one sees in order before his nose at distance
of 4, 6, 8, 10 and 12 digits, the space of blue colour, then a colour
resembling Shyama (indigo-black) and then shining as Rakta (red) wave
and then with the two Pita (yellow and orange red) colours. Then he is a
Yogin. When one looks at the external space, moving the eyes and sees
streaks of light at the corners of his eyes, then his vision can be made
steady. When one sees Jyotis (spiritual light) above his head 12 digits
in length, then he attains the state of nectar. In the Madhya-Lakshya
(or the middle one), one sees the variegated colours of the morning as
if the sun, the moon and the fire had joined together in the Akasa that
is without them. Then he comes to have their nature (of light). Through
practice, he becomes one with Akasa, devoid of all Gunas and
peculiarities. At first Akasa with its shining stars becomes to him
Para-Akasa as dark as Tamas itself and he becomes one with Para-Akasa
shining with stars and deep as Tamas. (Then) he becomes one with
Maha-Akasa resplendent (as) with the fire of the deluge. Then he becomes
one with Tattva-Akasa, lighted with the brightness which is the highest
and the best of all. Then he becomes one with Surya-Akasa (Sun-Akasa)
brightened by a Crore of suns. By practising thus, he becomes one with
them. He who knows them becomes thus.
3. Know that Yoga is twofold through its division into the Purva
(earlier) and the Uttara (later). The earlier is Taraka and the later is
Amanaska (the mindless). Taraka is divided into Murti (with limitation)
and Amurti (without limitation). That is Murti Taraka which goes to the
end of the senses (or exist till the senses are conquered). That is
Amurti Taraka which goes beyond the two eyebrows (above the senses).
Both these should be performed through Manas. Antar-Drishti (internal
vision) associated with manas comes to aid Taraka. Tejas (spiritual
light) appears in the hole between the two eyebrows. This Taraka is the
earlier one. The later is Amanaska. The great Jyotis (light) is above
the root of the palate. By seeing it, one gets the Siddhis Anima, etc.
Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal
while the (physical) eyes are seeing externally without winking. This is
the great science which is concealed in all the Tantras. When this is
known, one does not stay in Samsara. Its worship (or practice) gives
salvation. Antar-Lakshya is of the nature of Jala-Jyotis (or water-Jyotis).
It is known by the great Rishis and is invisible both to the internal
and external senses.
4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland)
Jala-Jyotis is the Antar-Lakshya. Some say the form of Purusha in the
cave of Buddhi beautiful in all its parts is Antar-Lakshya. Some again
say that the all-quiescent Nilakantha accompanied by Uma (his wife) and
having five months and latent in the midst of the sphere in the brain is
Antar-Lakshya. Whilst others say that the Purusha of the dimension of a
thumb is Antar-Lakshya. A few again say Antar-Lakshya is the One Self
made supreme through introvision in the state of a Jivanmukta. All the
different statements above made pertain to Atman alone. He alone is a
Brahma-Nishtha who sees that the above Lakshya is the pure Atman. The
Jiva which is the twenty-fifth Tattva, having abandoned the twenty-four
Tattvas, becomes a Jivanmukta through the conviction that the
twenty-sixth Tattva (viz.,) Paramatman is ‘I’ alone. Becoming one with
Antar-Lakshya (Brahman) in the emancipated state by means of
Antar-Lakshya (introvision), Jiva becomes one with the partless sphere
of Param-Akasa.
Thus ends the first Brahmana.
BRAHMANA - II
1. Then Yajnavalkya asked the Purusha in the sphere of the sun: “O Lord,
Antar-Lakshya has been described many times, but it has never been
understood by me (clearly). Pray describe it to me”. He replied: “It is
the source of the five elements, has the lustre of many (streaks of)
lightning and has four seats having (or rising from) ‘That’ (Brahman).
In its midst, there arises the manifestation of Tattva. It is very
hidden and Unmanifested. It can be known (only) by one who has got into
the boat of Jnana. It is the object of both Bahir and Antar (external
and internal) Lakshyas. In its midst is absorbed the whole world. It is
the vast partless universe beyond Nada, Bindu and Kala. Above it (viz.,
the sphere of Agni) is the sphere of the sun; in its midst is the sphere
of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas
(or the spiritual effulgence of Brahman). It has the brightness of Sukla
(white light) like the ray of lightning. It alone has the characteristic
of Sambhavi. In seeing this there are three kinds of Drishti (sight),
viz., Ama (the new moon), Pratipat (the first day of lunar fortnight)
and Purnima (the full moon). The sight of Ama is the one (seen) with
closed eyes. That with half opened eyes is Pratipat; while that with
fully opened eyes is Purnima. Of these, the practice of Purnima should
be resorted to. Its Lakshya (or aim) is the tip of the nose. Then is
seen a deep darkness at the root of the palate. By practising thus, a
Jyotis (light) of the form of an endless sphere is seen. This alone is
Brahman, the Sachchidananda. When the mind is absorbed in bliss thus
naturally produced, then does Sambhavi takes place. She (Sambhavi) alone
is called Khechari. By practising it (viz., the Mudra), a man obtains
firmness of mind. Through it, he obtains firmness of Vayu. The following
are the signs: first it is seen like a star; then a reflecting (or
dazzling) diamond; then the sphere of full moon; then the sphere of the
brightness of nine gems; then the sphere of the midday sun; then the
sphere of the flame of Agni (fire); all these are seen in order.
2. (Thus much for the light in Purva or first stage.) Then there is the
light in the western direction (in the Uttara or second stage). Then the
lustres of crystal, smoke, Bindu, Nada, Kala, star, firefly, lamp, eye,
gold and nine gems, etc., are seen. This alone is the form of Pranava.
Having united Prana and Apana and holding the breath in Kumbhaka, one
should fix his concentration at the tip of his nose and making Shanmukhi
with the fingers of both his hands, one hears the sound of Pranava (Om)
in which Manas becomes absorbed. Such a man has not even the touch of
Karma. The karma of (Sandhya-Vandana or the daily prayers) is verily
performed at the rising or setting of the sun. As there is no rising or
setting (but only the ever shining) of the sun of Chit (the higher
consciousness) in the heart of a man who knows thus, he has no Karma to
perform. Rising above (the conception of) day and night through the
annihilation of sound and time, he becomes one with Brahman through the
all-full Jnana and the attaining of the state of Unmani (the state above
Manas). Through the state of Unmani, he becomes Amanaska (or without
Manas).
Not being troubled by any thoughts (of the world) then constitutes the
Dhyana. The abandoning of all Karmas constitutes Avahana (invocation of
god). Being firm in the unshaken (spiritual) wisdom constitutes Asana
(posture). Being in the state of Unmani constitutes the Padya (offering
of water for washing the feet of god). Preserving the state of Amanaska
(when Manas is offered as sacrifice) constitutes the Arghya (offering of
water as oblation generally). Being in state of eternal brightness and
shoreless nectar constitutes Snana (bathing). The contemplation of Atman
as present in all constitutes (the application to the idol of) Sandal.
The remaining in the real state of the Drik (spiritual eye) is (the
worshipping with) Akshata (non-broken rice). The attaining of Chit
(consciousness) is (the worshipping with) flower. The real state of Agni
(fire) of Chit is the Dhupa (burning of incense). The state of the sun
of Chit is the Dipa (light waved before the image). The union of
one-self with the nectar of full moon is the Naivedya (offering of food,
etc.,). The immobility in that state (of the ego being one with all) is
Pradakshina (going round the image). The conception of ‘I am He’ is
Namaskara (prostration). The silence (then) is the Sruti (praise). The
all-contentment (or serenity then) is the Visatjana (giving leave to god
or finishing worship). (This is the worship of Atman by all raja-Yogins).
He who knows this knows all.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis
without Bhava (existence) or Abhava (non-existence), full and
motionless, like the ocean without the tides or like the lamp without
the wind. He becomes a Brahmavit (knower of Brahman) by cognising the
end of the sleeping state even while in the waking state. Though the
(same) mind is absorbed in Sushupti as also in Samadhi, there is much
difference between them. (in the former case) as the mind is absorbed in
Tamas, it does not become the means of salvation, (but) in Samadhi as
the modifications of Tamas in him are rooted away, the mind raises
itself to the nature of the Partless. All that is no other than
Sakshi-Chaitanya (wisdom-consciousness or the Higher Self) into which
the absorption of the whole universe takes place, in as much as the
universe is but a delusion (or creation) of the mind and is therefore
not different from it. Though the universe appears perhaps as outside of
the mind, still it is unreal. He who knows Brahman and who is the sole
enjoyer of Brahmic bliss which is eternal and has dawned once (for all
in him) – that man becomes one with Brahman. He in whom Sankalpa
perishes has got Mukti in his hand. Therefore one becomes an emancipated
person through the contemplation of Paramatman. Having given up both
Bhava and Abhava, one becomes a Jivanmukta by leaving off again and
again in all states Jnana (wisdom) and Jneya (object of wisdom), Dhyana
(meditation) and Dhyeya (object of meditation), Lakshya (the aim) and
Alakshya (non-aim), Drishya (the visible) and Adrishya (the non-visible)
and Uha (reasoning) and Apoha (negative reasoning). He who knows this
knows all.
4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming),
Sushupti (dreamless sleeping), the Turya (fourth) and Turyatita (that
beyond the fourth). The Jiva (ego) that is engaged in the waking state
becomes attached to the Pravritti (worldly) path and is the particular
of Naraka (hell) as the fruit of sins. He desires Svarga (heaven) as the
fruit of his virtuous actions. This very same person becomes
(afterwards) indifferent to all these saying, ‘Enough of the births
tending to actions, the fruits of which tend to bondage till the end of
this mundane existence’. Then he pursues the Nivritti (return) path with
a view to attain emancipation. And this person then takes refuge in a
spiritual instructor in order to cross this mundane existence. Giving up
passion and others, he does only those he is asked to do. Then having
acquired the four Sadhanas (means to salvation) he attains, in the
middle of the lotus of his heart, the Reality of Antar-Lakshya that is
but the Sat of Lord and begins to recognise (or recollect) the bliss of
Brahman which he had left (or enjoyed) in his Sushupti state. At last he
attains this state of discrimination (thus): ‘I think I am the non-dual
One only. I was in Ajnana for some time (in the waking state and called
therefore Vishva). I became somehow (or involuntarily) a Taijasa (in the
dreaming state) through the reflection (in that state) of the affinities
of the forgotten waking state; and now I am a Prajna through the
disappearance of those two states. Therefore I am one only. I (appear)
as more than one through the differences of state and place. And there
is nothing of differentiation of class besides me’. Having expelled even
the smack of the difference (of conception) between ‘I’ and ‘That’
through the thought ‘I am the pure and the secondless Brahman’ and
having attained the path of salvation which is of the nature of
Para-Brahman, after having become one with It through the Dhyana of the
sun’s sphere as shining with himself, he becomes fully ripened for
getting salvation. Sankalpa and others are the causes of the bondage of
the mind; and the mind devoid of these becomes fit for salvation.
Possessing such a mind free from all (Sankalpa, etc.,) and withdrawing
himself from the outer world of sight and others and so keeping himself
out of the odour of the universe, he looks upon all the world as Atman,
abandons the conception of ‘I’, thinks ‘I am Brahman’ and considers all
these as Atman. Through these, he becomes one who has done his duty.
5. The Yogin is one that has realised Brahman that is all-full beyond
Turya. They (the people) extol him as Brahman; and becoming the object
of the praise of the whole world, he wanders over different countries.
Placing the Bindu in the Akasa of Paramatman and pursuing the path of
the partless bliss produced by the pure, secondless, stainless and
innate Yoga sleep of Amanaska, he becomes an emancipated person. Then
the Yogin becomes immersed in the ocean of bliss. When compared to it,
the bliss of Indra and others is very little. He who gets this bliss is
the supreme Yogin.
Thus ends the second Brahmana.
BRAHMANA - III
1. The great sage Yajnavalkya then asked the Purusha in the sphere (of
the sun): “O Lord, though the nature of Amanaska has been defined (by
you), yet I forget it (or do not understand it clearly). Therefore pray
explain it again to me.” Accordingly the Purusha said: “This Amanaska is
a great secret. By knowing this, one becomes a person who had done his
duty. One should look upon it as Paramatman, associated with
Sambhavi-Mudra and should know also all those that can be known through
a (thorough) cognition of them. Then seeing Para-Brahman in his own
Atman as the Lord of all, the immeasurable, the birthless, the
auspicious, the supreme Akasa, the supportless, the secondless the only
goal of Brahma, Vishnu and Rudra and the cause of all and assuring
himself that he who plays in the cave (of the heart) is such a one, he
should raise himself above the dualities of existence and non-existence;
and knowing the experience of the Unmani of his Mans, he then attains
the state of Para-Brahman which is motionless as a lamp in a windless
place, having reached the ocean of Brahmic bliss by means of the river
of Amanaska-Yoga through the destruction of all his senses. Then he
resembles a dry tree. Having lost all (idea of) the universe through the
disappearance of growth, sleep, disease, expiration and inspiration, his
body being always steady, he comes to have a supreme quiescence, being
devoid of the movements of his Manas and becomes absorbed in Paramatman.
The destruction of mans takes place after the destruction of the
collective senses, like the cow’s udder (that shrivels up) after the
milk has been drawn. It is this that is Amanaska. By following this, one
becomes always pure and becomes one that has done his duty, having been
filled with the partless bliss by means of the path of Taraka-Yoga
through the initiation into the sacred sentences ‘I am pa’, 'That Thou
Art', ‘I am thou alone’, ‘Thou art I alone’, etc.
2. When his Mans is immersed in the Akasa and he becomes all-full and
when he attains the Unmani state, having abandoned all his collective
senses, he conquers all sorrows and impurities through the partless
bliss, having attained the fruits of Kaivalya, ripened through the
collective merits gathered in all his previous lives and thinking always
‘I am Brahman’, becomes one that has done his duty. ‘I am Thou alone.
There is no difference between thee and me owing to the fullness of
Paramatman’.” Saying thus, he (the Purusha of the sun) embraced his
pupil and made him understand it.
Thus ends the third Brahmana.
BRAHMANA - IV
Then Yajnavalkya addressed the Purusha in the sphere (of the sun) thus:
“Pray explain to me in detail the nature of the five-fold division of
Akasa”. He replied: “There are five: Akasa, Parakasa, Mahakasa,
Suryakasa and Paramakasa. That which is of the nature of darkness, both
in and out is the first Akasa. That which has the fire of deluge, both
in and out is truly Mahakasa. That which has the brightness of the sun,
both in and out is Suryakasa. That brightness which is indestructible,
all-pervading and of the nature of unrivalled bliss is Paramakasa. By
cognising these according to this description, one becomes of their
nature.
He is a Yogin only in name, who does not cognise well the nine Chakras,
the six Adharas, the three Lakshyas and the five Akasa.
Thus ends the fourth Brahmana.
BRAHMANA - V
“The Manas influenced by worldly objects is liable to bondage; and that
(Mans) which is not so influenced by these is fit for salvation. Hence
all the world becomes an object of Chitta; whereas the same Chitta when
it is supportless and well-ripe in the state of Unmani, becomes worthy
of Laya (absorption in Brahman). This absorption you should learn from
me who am the all-full. I alone am the cause of the absorption of Manas.
The Mans is within the Jyotis (spiritual light) which again is latent in
the spiritual sound which pertains to the Anahata (heart) sound.
That Manas which is the agent of creation, preservation and destruction
of the three worlds – that same Manas becomes absorbed in that which is
the highest seat of Vishnu;
Through such an absorption, one gets the pure and secondless state,
owing to the absence of difference then. This alone is the highest
truth. He who knows this, will wander in the world like a lad or an
idiot or a demon or simpleton. By practising this Amanaska, one is ever
contented, his urine and faeces become diminished, his food becomes
lessened; he becomes strong in body and his limbs are free from disease
and sleep. Then his breath and eyes being motionless, he realises
Brahman and attains the nature of bliss. That ascetic who is intent on
drinking the nectar of Brahman produced by the long practice of this
kind of Samadhi, becomes a Paramahamsa (ascetic) or an Avadhuta (naked
ascetic). By seeing him, all the world becomes pure and even an
illiterate person who serves him is freed from bondage. He (the ascetic)
enables the members of his family for one hundred and one generations to
cross the ocean of Samsara; and his mother, father, wife and children –
all these are similarly freed. Thus is the Upanishad.”
Thus ends the fifth Brahmana.
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Mandalabrahmana Upanishad belonging to the Sukla-Yajur-Veda. |