Tejo-Bindu
Upanishad
Om ! May He protect us both together; may
He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 !
CHAPTER - I
1. PARAM-DHYANA (the supreme meditation) should be upon Tejo-bindu (the
seed or source of spiritual light), which is the Atma of the universe,
which is seated in the heart, which is of the size of an atom, which
pertains to Shiva, which is quiescent and which is gross and subtle, as
also above these qualities.
2. That alone should be the Dhyana of the Munis as well as of men, which
is full of pains, which is difficult to meditate on, which is difficult
to perceive, which is the emancipated one, which is decayless and which
is difficult to attain.
3. One whose food is moderate, whose anger has been controlled, who has
given up all love for society, who has subdued his passions, who has
overcome all pairs (heat and cold etc.), who has given up his egoism,
who does not bless anyone nor take
anything from others;
4. And also who goes where they naturally ought not to go and naturally
would not go where they like to go – such persons also obtain three in
the face. Hamsa is said to have three seats.
5. Therefore know it is the greatest of mysteries, without sleep and
without support. It is very subtle, of the form of Soma and is
the supreme seat of Vishnu.
6. That seat has three faces, three gunas and three Dhatus and is
formless, motionless, changeless, sizeless and supportless.
7. That seat is without Upadhi and is above the reach of speech and
mind. It is Svabhava (Self or nature) reachable only by Bhava (being).
8. The indestructible seat is associateless, without bliss, beyond mind,
difficult to perceive, emancipated and changeless. It should be
meditated upon as the liberated, the eternal, the permanent and the
indestructible.
9. It is Brahman, is Adhyatma (or the deity presiding as Atma) and is
the highest seat of Vishnu. It is inconceivable, of the nature of Chidatma
and above the Akasa.
10. It is void and non-void and beyond the void and is abiding in the
heart. There is (in It) neither meditation nor meditator, nor
the meditated, nor the non-meditated.
11. It is not the universe. It is the highest space; it is neither
supreme nor above the supreme. It is inconceivable,
unknowable, non-truth and not the highest.
12. It is realised by the Munis, but the Devas do not know the supreme
One. Avarice, delusion, fear, pride, passion, anger, sin;
13. Heat, cold, hunger, thirst, thought and fancy – (all these do not
exist in It). (In It) there is no pride of (belonging to) the Brahmana caste,
nor is there the collection of the knot of salvation.
14. (In It) there is no fear, no happiness, no pains, neither fame nor
disgrace. That which is without these states is the supreme Brahman.
15. Yama (forbearance), Niyama (religious observance), Tyaga
(renunciation), Mouna (silence) according to time and place,
Asana (posture), Mulabandha, seeing all bodies as equal, the position of
the eye;
16. Prana-samyamana (control of breath), Pratyahara (subjugation of the
senses), Dharana, Atma-Dhyana and Samadhi – these are spoken of as the
parts (of Yoga) in order.
17. That is called Yama in which one controls all his organs (of sense
and actions) through the Vijnana that all is Brahman; this should be
practised often and often.
18. Niyama, in which there is the supreme bliss enjoyed through the
flowing (or inclination) of the mind towards things of the
same (spiritual) kind, (viz., Brahman) and the abandoning of things
differing from one another is practised by the sages as a rule.
19. In Tyaga (renunciation), one abandons the manifestation (or objects)
of the universe through the cognition of Atman that is Sat and Chit.
This is practised by the great and is the giver of immediate salvation.
20. Mouna (the silence), in which, without reaching That, speech returns
along with mind, is fit to be attained by the Yogins and should be ever
worshipped by the ignorant (even).
21. How is it possible to speak of ‘That’, from which speech returns ?
How should it be described as the universe as there is no word to
describe it ?
22. It is ‘That’ which is (really) called silence and which is naturally
understood (as such). There is silence in children, but with words
(latent); whereas the knowers of Brahman have it (silence) but without
words.
23. That should be known as ‘the lonely seat’ in which there is no man
in the beginning, middle, or end and through which all this (universe)
is fully pervaded.
24-25. The illusion of Brahma and all other beings takes place within
one twinkling (of His eye). That should be known as Asana (posture), in
which one has with ease and without fatigue (uninterrupted) meditation
of Brahman; that is described by the word Kala (time), that is endless
bliss and that is secondless. Everything else is the destroyer of
happiness.
26. That is called Siddhasana (Siddha-posture) in which the Siddhas
(psychical personages) have succeeded in realising the endless One as
the support of the universe containing all the elements, etc.
27. That is called the Mulabandha, which is the Mula (root) of all
worlds and through which the root Chitta is (Bandha) bound. It should be
always practised by the Rajayogins.
28. One after having known the equality of the Angas (or parts of Yoga)
point to one and the same Brahman, should be absorbed in that equal (or
uniform) Brahman; if not, there is not that equality (attained). Then
like a dry tree, there is straightness (or uniformity throughout).
29. Making one’s vision full of spiritual wisdom, one should look upon
the world as full of Brahman. That vision is very noble. It
is (generally) aimed at the tip of the nose;
30. But it should be directed towards that seat (of Brahman) wherein the
cessation of seer, the seen and sight will take place and not towards
the tip of the nose.
31. That is called Pranayama (the control of breath), in which there is
the control of the modifications (of mind) through the cognition of
Brahman in all the states of Chitta and others.
32. The checking of (the conception of the reality of) the universe, is
said to be expiration. The conception of ‘I am Brahman’ is inspiration.
33. The holding on (long) to this conception without agitation is
cessation of breath. Such is the practice of the enlightened.
34. The ignorant close their nose. That should be known as Pratyahara,
through which one sees Atman (even) in the objects of sense and pleases
Chitta through Manas. It should be practised often and often.
35. Through seeing Brahman wherever the mind goes, the Dharana is meant
that state where one indulges in the good thought:
36. ‘I am Brahman alone’, and is without any support. This Dhyana is the
giver of supreme bliss.
37. Being first in a state of changelessness and then thoroughly
forgetting (even) that state owing to the cognition of the (true)
nature of Brahman – this is called Samadhi.
38. This kind of bliss should be practised (or enjoyed) by a wise person
till his cognition itself united in a moment with the state of Pratyag
(Atman).
39. Then this King of Yogins becomes a Siddha and is without any aid
(outside himself). Then he will attain a state, inexpressible and
unthinkable.
40. When Samadhi is practised, the following obstacles arise with great
force – absence of right inquiry, laziness, inclination to enjoyment;
41. Absorption (in material object), Tamas, distraction, impatience,
sweat and absent-mindedness. All these obstacles should be overcome by
inquirers into Brahman.
42. Through Bhava-Vrittis (worldly thoughts), one gets into them.
Through Sunya-Vrittis (void or empty thoughts), one gets into them. But
through the Vrittis of Brahman, one gets fullness.
43. Therefore one should develop fullness through this means (of
Brahman). He who abandons this Vritti of Brahman, which is
very purifying and supreme – that man lives in vain like a beast.
44. But he who understands this Vritti (of Brahman) and having
understood it makes advances in it, becomes a good and blessed person,
deserving to be worshipped by the three worlds.
45. Those who are greatly developed through the ripening (of their past
Karmas) attain the state of Brahman; others are simply reciters of
words.
46. Those who are clever in arguments about Brahman, but are without the
action pertaining to Brahman and who are greatly attached to the world –
those certainly are born again and again (in this world) through their
Ajnana;
47. (The former) never remain, even for half a moment – without the
Vritti of Brahman, like Brahma and others, Sanaka, etc., Suka and
others.
48. When a cause is subject to changes, it (as an effect) must also have
its cause. When the cause ceases to exist in truth, the effect perishes
through right discrimination. Then that substance (or principle) which
is beyond the scope of words, remains pure.
49. After that, Vritti Jnana arises in their purified mind; through
meditation with transcendental energy, there arises a firm certitude.
50. After reducing the visible into the invisible state, one should see
everything as Brahman. The wise should ever stay in bliss with their
understanding full of the essence of Chit.
Thus ends the first chapter.
CHAPTER - II
Then the Kumara asked Shiva: “Please explain to me the nature of
Chinmatra, that is the partless non-dual essence”. The great Shiva
replied:
1-23. “The partless non-dual essence is the visible. It is the world, it
is the existence, it is the Self, it is mantra, it is action, it
is spiritual wisdom, it is water. It is the earth, it is Akasa, it is
the books, it is the three Vedas, it is the Brahman, it is the
religious
vow, it is Jiva, it is Aja (the unborn), it is Brahma, it is Vishnu, it
is Rudra; it is I, it is Atman, it is the Guru. It is the aim, it
is sacrifice, it is the body, it is Manas, it is Chitta, it is
happiness, it is Vidya; it is the undifferentiated, it is the eternal,
it is the
supreme, it is everything. O six-faced one, different from It there is
nothing. None, none but It; It is I. It is gross, it is subtle, it
is knowable, it is thou; it is the mysterious; it is the knower; it is
existence, it is mother, it is father, it is brother, it is husband, It
is Sutra (Atman), it is Virat. It is the body, it is the head, it is the
internal, it is the eternal, it is full, it is nectar, it is Gotra
(clan), it is Griha (the house), it is the preservable, it is the moon,
it is the stars, it is the sun, it is the holy seat. It is forgiveness,
it is patience, it is the gunas, it is the witness. It is a friend, it
is a relative, it is an ally, it is the king, town, kingdom and
subjects. It is Om, Japa, meditation, the seat, the one worthy to be
taken (in), the heart, the Jyotis, Swarga (heaven) and Self”.
24. “All the partless and non-dual essence should be regarded as
Chinmatra. Chinmatra alone is the Absolute Consciousness; and this
partless non-dual essence alone is the (real) essence.
25. All having consciousness alone except those having changes, are
Chinmatra. All this is Chinmatra.
26. He is Chinmaya; the state of Atman is known as Chinmatra and the
partless non-dual essence. The whole world is Chinmatra. Your state and
my state are Chinmatra.
27. Akasa, earth, water, Vayu, Agni, Brahma, Vishnu, Shiva and all else
that exist or do not, are Chinmatra.
28. That which is the partless non-dual essence is Chinmatra. All the
past, present and future are Chinmatra.
29. Substance and time are Chinmatra. Knowledge and the knowable are
Chinmatra. The knower is Chinmatra. Everything is Chinmatra.
30. Every speech is Chinmatra. Whatever else is Chinmatra. Asat and Sat
are Chinmatra.
31. The beginning and end are Chinmatra; that which is in the beginning
and end is Chinmatra ever. The Guru and the disciple are Chinmatra. If
the seer and the seen are Chinmatra, then they are always Chinmaya.
32. All things wondrous are Chinmatra. The (gross) body is Chinmatra, as
also subtle and causal bodies. There is nothing beyond Chinmatra.
33. I and thou are Chinmatra. Form and non-form are Chinmatra. Virtue
and vice are Chinmatra. The body is a symbol of Chinmatra.
34. Sankalpa, knowing, Mantra and others, the gods invoked in Mantras;
35. The gods presiding over the eight quarters the phenomenal and the
supreme Brahman are nothing but Chinmatra. There is nothing without
Chinmatra.
36-38. Maya is nothing without Chinmatra. Puja (worship) is nothing
without Chinmatra. Meditation, truth, sheaths and others, the (eight)
Vasus, silence, non-silence and indifference to objects – are nothing
without Chinmatra. Everything is from Chinmatra. Whatever is seen and
however seen – it is Chinmatra so far.
39-41. Whatever exists and however distant is Chinmatra. Whatever
elements exist, whatever is perceived and whatever is Vedanta – all
these are Chinmatra. Without Chinmatra, there is no motion, no Moksha
and no goal aimed at. Everything is Chinmatra. Brahman that is the
partless non-dual essence is known to be nothing but Chinmatra.
42. Thou, O Lord, art the partless non-dual essence (stated) in the
books, in me, in Thee and in the ruler. He who thus perceives ‘I’ as of
one homogeneity (pervading everywhere) will at once be emancipated
through this spiritual wisdom. He is his own Guru with this profound
spiritual wisdom.
Thus ends the second chapter.
CHAPTER - III
The Kumara addressed his father (again): “Please explain to me the
realisation of Atman”. To which the great Shiva said:
1-3. “I am of the nature of the Parabrahman. I am the supreme bliss. I
am solely of the nature of divine wisdom. I am the sole supreme, the
sole quiescence, the sole Chinmaya, the sole unconditioned, the sole
permanent and the sole Sattva. I am the ‘I’ that has given up ‘I’. I am
one that is without anything. I am full of Chidakasha.
4. I am the sole fourth one. I am the sole one above the fourth (state
of Turya). I am of the nature of (pure) consciousness. I am ever of the
nature of the bliss-consciousness.
5-7. I am of the nature of the non-dual. I am ever of a pure nature,
solely of the nature of divine wisdom, of the nature of
happiness, without fancies, desires or diseases of the nature of bliss,
without changes or differentiations and of the nature of the eternal
one essence and Chinmatra.
8. My real nature is indescribable, of endless bliss, the bliss above
Sat and Chit and the interior of the interior. I am beyond reach of Manas
and speech.
9. I am of the nature of Atmic bliss, true bliss and one who plays with
(my) Atman; I am Atman and Sadashiva.
10. My nature is Atmic spiritual effulgence. I am the essence of the
Jyotis of Atman. I am without beginning, middle, or end. I am like the
sky.
11. I am solely Sat, Ananda and Chit which is unconditioned and pure. I
am the Sachchidananda that is eternal, enlightened and pure.
12. I am ever of the nature of the eternal Sesha (serpent-time). I am
ever beyond all. My nature is beyond form. My form is supreme Akasa.
13. My nature is of the bliss of earth. I am ever without speech. My
nature is the all-seat (foundation of all).
14-15. I am ever replete with consciousness, without the attachment of
body, without thought, without the modifications of Chitta, the sole
essence of Chidatma, beyond the visibility of all and of the form of
vision. My nature is ever full.
16. I am ever fully contented, the all, and Brahman, and the very
consciousness; I am ‘I’. My nature is of the earth.
17-21. I am the great Atman and the supreme of the supreme; I appear
sometimes as different from myself; sometimes as possessing a body,
sometimes as a pupil and sometimes as the basis of the worlds. I am
beyond the three periods of time, am worshipped by the Vedas, am
determined by the sciences and am fixed in the Chitta. There is nothing
left out by me, neither the earth nor any other objects here. Know that
there is nothing which is out of myself. I am Brahma, a Siddha, the
eternally pure, non-dual one. Brahman, without old age or death.
22-25. I shine by myself; I am my own Atman, my own goal, enjoy myself,
play in myself, have my own spiritual effulgence, am my own greatness
and am used to play in my own Atman, look on my own Atman, and am in
myself happily seated. I have my own Atman as the residue, stay in my
own consciousness, and play happily in the kingdom of my own Atman.
Sitting on the real throne of my own Atman, I think of nothing else but
my own Atman.
26-32. I am Chidrupa alone, Brahman alone, Sachchidananda, the
secondless, the one replete with bliss and the sole Brahman and ever
without anything, have the bliss of my own Atman, the unconditioned
bliss, and am always Atma-Akasa. I alone am in the heart like
Chid-aditya (the consciousness-sun). I am content in my own Atman, have
no form, or no decay, am without, the number one, have the nature of an
unconditioned and emancipated one, and I am subtler than Akasa; I am
without the existence of beginning or end, of the nature of the
all-illuminating, the bliss greater than the great, of the sole nature
of Sat, of the nature of pure Moksha, of the nature of truth and bliss,
full of spiritual wisdom and bliss, of the nature of wisdom alone and of
the nature of Sachchidananda. All this is Brahman alone. There is none
other than Brahman and that is ‘I’. I am Brahman that is Sat and bliss
and the ancient.
33. The word ‘thou’ and the word ‘that’ are not different from me. I am
of the nature of consciousness. I am alone the great Shiva.
34. I am beyond the nature of existence. I am of the nature of
happiness. As there is nothing that can witness me, I am without
the state of witness.
35. Being purely of the nature of Brahman, I am the eternal Atman. I
alone am the Adisesha (the primeval Sesha). I alone am the Sesha.
36. I am without name and form, of the nature of bliss, of the nature of
being unperceivable by the senses and of the nature of all beings;
37-39. I have neither bondage nor salvation. I am of the form of eternal
bliss. I am the primeval consciousness alone, the partless and non-dual
essence, beyond reach of speech and mind, of the nature of bliss
everywhere, of the nature of fullness everywhere, of the nature of
earthly bliss, of the nature of contentment everywhere, the supreme
nectary essence and the one and secondless Sat, (viz.,) Brahman. There
is no doubt of it.
40-43. I am of the nature of all-void. I am the one that is given out by
the Vedas. I am of the nature of the emancipated and emancipation, of
Nirvanic bliss, of truth and wisdom, of Sat alone and bliss, of the one
beyond the fourth, of one without fancy and
ever of the nature of Aja (the unborn). I am without passion or faults.
I am the pure, the enlightened, the eternal, the all-pervading and of
the nature of the significance of Om, of the spotless and of Chit. I am
neither existing nor non-existing.
44-45. I am not of the nature of anything. I am of the nature of the
actionless. I am without parts. I have no semblance, no manas, no sense,
no Buddhi, no change, none of the three bodies, neither the waking,
dreaming, or dreamless sleeping states.
46. I am neither of the nature of the three pains nor of the three
desires. I have neither Sravana nor Manana in Chidatma in order
to attain salvation.
47. There is nothing like me or unlike me. There is nothing within me. I
have none of the three bodies.
48. The nature of Manas is unreal, the nature of Buddhi is unreal, the
nature of Aham (the ‘I’) is unreal; but I am the unconditioned, the
permanent and the unborn.
49. The three bodies are unreal, the three periods of time are unreal,
the three Gunas are unreal, but I am of the nature of the Real and the
pure.
50. That which is heard is unreal, all the Vedas are unreal, the
Shastras are unreal, but I am the Real and of the nature of Chit.
51. The Murtis (Brahma, Vishnu and Rudra having limitation) are unreal,
all the creation is unreal, all the Tattvas are unreal, but know that I
am the great Sadashiva.
52. The master and the disciple are unreal, the mantra of the Guru is
unreal, that which is seen is unreal, but know me to be the Real.
53. Whatever is thought of is unreal, whatever is lawful is unreal,
whatever is beneficial is unreal, but know me to be the Real.
54. Know the Purusha (ego) to be unreal, know the enjoyments to be
unreal, know things seen and heard are unreal as also the one woven
warp-wise and woof-wise, viz., this universe;
55-56. Cause and non-cause are unreal, things lost or obtained are
unreal. Pains and happiness are unreal, all and non-all are unreal, gain
and loss are unreal, victory and defeat are unreal.
57-59. All the sound, all the touch, all the forms, all the taste, all
the smell and all Ajnana are unreal. Everything is always unreal – the
mundane existence is unreal – all the Gunas are unreal. I am of the
nature of Sat. One should cognise his own Atman alone. One should always
practise the mantra of his Atman.
60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins
of sight, destroys all other mantras, destroys all the sins of body and
birth, the noose of Yama, the pains of duality, the thought of
difference, the pains of thought, the disease of
Buddhi, the bondage of Chitta, all diseases, all grieves and passions
instantaneously, the power of anger, the modifications of Chitta,
Sankalpa, Crores of sins, all actions and the Ajnana of Atman.
70-71. The mantra ‘I am Brahman’ gives indescribable bliss, gives the
state of Ajada (the non inertness or the undecaying) and kills the demon
of non-Atman. The thunderbolt ‘I am Brahman’ clears all the hill of
not-Atman.
72. The wheel ‘I am Brahman’ destroys the Asuras of not-Atman. The
Mantra ‘I am Brahman’ will relieve all (persons).
73. The Mantra ‘I am Brahman’ gives spiritual wisdom and bliss. There
are seven Crores of great Mantras and there are Vratas (vows) of (or
yielding) hundred Crores of births.
74. Having given up all other Mantras, one should ever practise this
Mantra. He obtains at once salvation and there is not even a particle of
doubt about it.
Thus ends the third chapter.
CHAPTER - IV
The Kumara asked the great Lord: “Please explain to me the nature of
Jivanmukti (embodied salvation) and Videhamukti (disembodied
salvation).” To which the great Shiva replied:
1. “I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the
great. One who will simply stay in Atman is called a Jivanmukta.
2. He who realises: ‘I am beyond the three bodies, I am the pure
consciousness and I am Brahman’, is said to be a Jivanmukta.
3. He is said to be a Jivanmukta, who realises: ‘I am of the nature of
the blissful and of the supreme bliss, and I have neither body nor any
other thing except the certitude ‘I am Brahman’ only.
4-6. He is said to be a Jivanmukta who has not at all got the ‘I’ in
myself, but who stays in Chinmatra (absolute consciousness) alone, whose
interior is consciousness alone, who is only of the nature of Chinmatra,
whose Atman is of the nature of the all-full, who has Atman left over in
all, who is devoted to bliss, who is undifferentiated, who is all-full
of the nature of consciousness, whose Atman is of the nature of pure
consciousness, who has given up all affinities (for objects), who has
unconditioned bliss, whose Atman is tranquil, who has got no other
thought (than Itself) and who is devoid of the thought of the existence
of anything.
7-11(a). He is said to be a Jivanmukta who realises: ‘I have no Chitta,
no Buddhi, no Ahamkara, no sense, no body at any time, no Pranas, no
Maya, no passion and no anger, I am the great, I have nothing of these
objects or of the world and I have no sin, no characteristics, no eye,
no Manas, no ear, no nose, no tongue, no hand, no waking, no dreaming,
or causal state in the least or the fourth state.’
11(b)-30(a). He is said to be a Jivanmukta, who realises: ‘All this is
not mind, I have no time, no space, no object, no thought, no Snana
(bathing), no Sandhyas( junction-period ceremonies), no deity, no place,
no sacred places, no worship, no spiritual wisdom, no seat, no relative,
no birth, no speech, no wealth, no virtue, no vice, no duty, no
auspiciousness, no Jiva, not even the three worlds, no salvation, no
duality, no Vedas, no mandatory rules, no proximity, no distance, no
knowledge, no secrecy, no Guru, no disciple, no diminution, no excess,
no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no Vayu, no
Akasa, no Agni, no clan, no Lakshya (object aimed at), no mundane
existence, no meditator, no object of meditation, no Mans, no cold, no
heat, no thirst, no hunger, no friend, no foe, no illusion, no victory,
no past, present, or future, no quarters, nothing to be said or heard in
the least, nothing to be gone to (or attained), nothing to be
contemplated, enjoyed or remembered, no enjoyment, no desire, no
Yoga, no absorption, no garrulity, no quietude, no bondage, no love, no
joy, no instant joy, no hugeness, no smallness, neither length
nor shortness, neither increase nor decrease, neither Adhyaropa
(illusory attribution) nor Apavada (withdrawal of that conception) ,
no oneness, no manyness, no blindness, no dullness, no skill, no flesh,
no blood, no lymph, no skin, no marrow, no bone, no skin, none of the
seven Dhatus, no whiteness, no redness, no blueness, no heat, no gain,
neither importance nor non-importance, no delusion, no perseverance, no
mystery, no race, nothing to be abandoned or received, nothing to be
laughed at, no policy, no religious vow, no fault, no bewailments, no
happiness, neither knower nor knowledge nor the knowable, no Self,
nothing belonging to you or to me, neither you nor I, and neither old
age nor youth nor manhood; but I am certainly Brahman. ‘I am certainly
Brahman. I am Chit, I am Chit’.
30(b)-31. He is said to be a Jivanmukta who cognises: ‘I am Brahman
alone, I am Chit alone, I am the supreme’. No doubt need be entertained
about this; ‘I am Hamsa itself, I remain of my own will, I can see
myself through myself, I reign happy in the kingdom of Atman and enjoy
in myself the bliss of my own Atman’.
32. He is a Jivanmukta who is himself, the foremost and the one
undaunted person who is himself the lord and rests in his own Self.
33. He is a Videhamukta who has become Brahman, whose Atman has attained
quiescence, who is of the nature of Brahmic bliss, who is happy, who is
of a pure nature and who is a great Mouni (observer of silence).
34-37. He is a Videhamukta who remains in Chinmatra alone without (even)
thinking thus: ‘I am all Atman, the Atman that is equal (or the same) in
all, the pure, without one, the non-dual, the all, the self only, the
birthless and the deathless – I am myself the undecaying Atman that is
the object aimed at, the sporting, the silent, the blissful, the beloved
and the bondless salvation – I am Brahman alone – I am Chit alone’.
38. He is a Videhamukta who having abandoned the thought: ‘I alone am
the Brahman’ is filled with bliss.
39-47(a). He is a Videhamukta who having given up the certainty of the
existence or non-existence of all objects is pure Chidananda (the
consciousness-bliss), who having abandoned (the thought): ‘I am Brahman’
(or) ‘I am not Brahman’ does not mingle his Atman with anything,
anywhere or at any time, who is ever silent with the silence of Satya,
who does nothing, who has gone beyond Gunas, whose Atman has become the
All, the great and the purifier of the elements, who does not cognise
the change of time, matter, place, himself or other differences, who
does not see (the difference of) ‘I’, ‘thou’, ‘this’, or ‘that’, who
being of the nature of time is yet without it, whose Atman is void,
subtle and universal, but yet without (them), whose Atman is divine and
yet without Devas, whose Atman is measurable and yet without measure,
whose Atman is without inertness and within every one, whose Atman is
devoid of any Sankalpa, who thinks always: ‘I am Chinmatra, I am simply
Paramatman, I am only of the nature of spiritual wisdom, I am only of
the nature of Sat, I am afraid of nothing in this world’, and who is
without the conception of Devas, Vedas and sciences, ‘All this is
consciousness, etc.,’ and regards all as void.
47(b)-48. He is a Videhamukta who has realised himself to be Chaitanya
alone, who is remaining at ease in the pleasure-garden of his own Atman,
whose Atman is of an illimitable nature, who is without conception of
the small and the great and who is the fourth of the fourth state and
the supreme bliss.
49-53(a). He is a Videhamukta whose Atman is nameless and formless, who
is the great spiritual wisdom of the nature of bliss and of the nature
of the state beyond Turya, who is neither auspicious nor inauspicious,
who has Yoga as his Atman, whose Atman is associated with Yoga, who is
free from bondage or freedom, without Guna or non-Guna, without space,
time, etc., without the witnessable and the witness, without the small
or the great and without the cognition of the universe or even the
cognition of the nature of Brahman, but who finds his spiritual
effulgence in his own nature, who finds bliss in himself, whose bliss is
beyond the scope of words and mind and whose thought is beyond the
beyond.
53(b)-54. He is said to be a Videhamukta who has gone beyond (or
mastered quite) the modifications of Chitta, who illumines
such modifications and whose Atman is without any modifications at all.
In that case, he is neither embodied nor disembodied. If such a thought
is entertained (even), for a moment, then he is surrounded (in thought)
by all.
55-62. He is a Videhamukta whose external Atman invisible to others is
the supreme bliss aiming at the highest Vedanta, who drinks of the juice
of the nectar of Brahman, who has the nectar of Brahman as medicine, who
is devoted to the juice of the nectar of Brahman, who is immersed in
that juice, who has the beneficent worship of the Brahmic bliss, who is
not satiated with the juice of the nectar of Brahman, who realises
Brahmic bliss, who cognises the Shiva bliss in Brahmic bliss, who has
the effulgence of the essence of Brahmic bliss, who has become one with
it, who lives in the household of Brahmic bliss, has mounted the car of Brahmic
bliss, who has an imponderable Chit being one with it, who is supporting
(all), being full of it, who associates with me having it, who stays in
Atman having that bliss and who thinks: ‘All this is of the nature of
Atman, there is nothing else beside Atman, all is Atman, I am Atman, the
great Atman, the supreme Atman and Atman of the form of bliss’.
63-68(a). He who thinks: ‘My nature is full, I am the great Atman, I am
the all-contented and the permanent Atman. I am the Atman pervading the
heart of all, which is not stained by anything, but which has no Atman;
I am the Atman whose nature is changeless, I am the quiescent Atman; and
I am the many Atman’. He who does not think this is Jivatma and that is
Paramatma, whose Atman is of the nature of the emancipated and the
non-emancipated, but without emancipation or bondage, whose Atman is of
the nature of the dual and the non-dual one, but without duality and
non-duality; whose Atman is of the nature of the All and the non-All,
but without them; whose Atman is of the nature of the happiness arising
from objects obtained and enjoyed, but without it; and who is devoid of
any Sankalpa – such a man is a Videhamukta.
68(b)-79. He whose Atman is partless, stainless, enlightened, Purusha,
without bliss, etc., of the nature of the nectar, of the nature of the
three periods of time, but without them; whose Atman is entire and
non-measurable, being subject to proof though without proof; whose Atman
is the eternal and the witness, but without eternality and witness;
whose Atman is of the nature of the secondless, who is the self-shining
one without a second, whose Atman cannot be measured by Vidya and Avidya
but without them; whose Atman is without conditionedness or
unconditionedness, who is without this or the higher worlds, whose Atman
is without the six things beginning with Sama, who is without the
qualifications of the aspirant after salvation, whose Atman is
without gross, subtle, causal and the fourth bodies and without the
Anna, Prana, Manas and Vijnana sheaths; whose Atman is of the nature of
Ananda (bliss) sheath, but without five sheaths; whose Atman is of the
nature of Nirvikalpa, is devoid of Sankalpa, without the characteristics
of the visible or the audible and of the nature of void, owing to
unceasing Samadhi, who is without beginning, middle, or end; whose Atman
is devoid of the word Prajnana, who is without the idea ‘I am Brahman’,
whose Atman is devoid (of the thought) of ‘thou art’, who is without the
thought ‘this is Atman’, whose Atman is devoid of that which is
described by Om, who is above the reach of any speech or the three
states and is the indestructible and the Chidatma, whose Atman is not
the one which can be known by Atman and whose Atman has neither light
nor darkness. Such a personage is a Videhamukta.
80-81. Look only upon Atman; know It as your own. Enjoy your Atman
yourself and stay in peace. O six-faced one, be content in your own
Atman, be wandering in your own Atman and be enjoying your own Atman.
Then you will attain Videhamukti”.
Thus ends the fourth chapter.
CHAPTER - V
The sage named Nidagha addressed the venerable Ribhu: “O Lord please
explain to me the discrimination of Atman from non-Atman”. The Sage
replied thus:
1-4(a). “The furthest limit of all Vak (speech) is Brahman; the furthest
limit to all thoughts is the Guru. That which is of the nature of all
causes and effects but yet without them, that which is without Sankalpa,
of the nature of all bliss and the auspicious, that which is the great
one of the nature of bliss, that which illuminates all luminaries and
that which is full of the bliss of Nada (spiritual sound), without any
enjoyment and contemplation and beyond Nadas and Kalas (parts) – that is
Atman, that is ‘I’, the indestructible.
4(b)-5(a). Being devoid of all the difference of Atman and non-Atman, of
heterogeneity and homogeneity and of quiescence and non-quiescence –
that is the one Jyotis at the end of Nada.
5(b)-6. Being remote from the conception of Maha-Vakyartha (i.e., the
meaning of Maha Vakyas) as well of ‘I am Brahman’, being devoid of or
without the conception of the word and the meaning and being devoid of
the conception of the destructible and
indestructible – that is the one Jyotis at the end of Nada.
7. Being without the conception ‘I am the partless non-dual essence’ or
‘I am the blissful’, and being of the nature of the one beyond all –
‘that is one‘ Jyotis at the end of Nada.
8. He who is devoid of the significance of Atman (viz., motion) and
devoid of Sachchidananda – he is alone Atman, the eternal.
9. He who is undefinable and unreachable by the words of the Vedas, who
has neither externals nor internals and whose symbol is either the
universe or Brahman – he is undoubtedly Atman.
10-12(a). He who has no body, nor is a Jiva made up of the elements and
their compounds, who has neither form nor name, neither the enjoyable
nor the enjoyer, neither Sat nor Asat, neither preservation nor
regeneration, neither Guna nor non-Guna – that is
undoubtedly my Atman.
12(b)-15(a). He who has neither the described nor description, neither
Sravana nor Manana, neither Guru nor disciple, neither the world of the
Devas nor the Devas nor the Asuras, neither duty nor non-duty, neither
the immaculate nor non-immaculate, neither time nor non-time, neither
certainty nor doubt, neither Mantra nor non-Mantra, neither science nor
non-science, neither the seer nor the sight which is subtle, nor the
nectar of time – that is Atman.
15(b)-16(a). Rest assured that not-Atman is a misnomer. There is no
Manas as not-Atman. There is no world as not-Atman.
16(b)-17(a). Owing to the absence of all Sankalpas and to the giving up
of all actions, Brahman alone remains and there is no not-Atman.
17(b)-21. Being devoid of the three bodies, the three periods of time,
the three Gunas of Jiva, the three pains and the three worlds and
following the saying ‘All is Brahman’, know that there is nothing to be
known through the absence of Chitta; there is no old age through the
absence of body; no motion through the absence of legs; no action
through the absence of hands; no death through the absence of creatures;
no happiness through the absence of Buddhi; no virtue, no purity, no
fear, no repetition of Mantras, no Guru nor disciple. There is no second
in the absence of one. Where there is not the second, there is not the
first.
22. Where there is truth alone, there is no non-truth possible; where
there is non-truth alone, there is no truth possible.
23. If you regard a thing auspicious as inauspicious, then
auspiciousness is desired (as separate) from inauspiciousness. If
you regard fear as non-fear, then fear will arise out of non-fear.
24. If bondage should become emancipation, then in the absence of
bondage will be no emancipation. If birth should imply death, then in
the absence of birth, there is no death.
25. If ‘thou’ should imply ‘I’, then in the absence of ‘thou’ there is
no ‘I’. If ‘this’ should be ‘that’, ‘this’ does not exist in the
absence of ‘that’.
26. If being should imply non-being, then non-being will imply being. If
an effect implies a cause, then in the absence of effect, there is no
cause.
27. If duality implies non-duality, then in the absence of duality,
there is no non-duality. If there should be the seen, then there is
the eye (or sight); in the absence of the seen, there is no eye.
28. In the absence of the interior, there is no exterior. If there
should be fullness, then non-fullness is possible. Therefore (all)
this exists nowhere.
29. Neither you nor I, nor this nor these exist. There exists no (object
of) comparison in the true one.
30. There is no simile in the unborn. There is (in it) no mind to think.
I am the supreme Brahman. This world is Brahman only. Thou and I are
Brahman only.
31. I am Chinmatra simply and there is no not-Atman. Rest assured of it.
This universe is not (really at all). This universe is not (really) at
all. It was nowhere produced and stays nowhere.
32. Some say that Chitta is the universe. Not at all. It exists not.
Neither the universe nor Chitta nor Ahankara nor Jiva exists (really).
33-34. Neither the creation of Maya nor Maya itself exists (really).
Fear does not (really) exist. Actor, action, hearing, thinking, the two
Samadhis, the measurer, the measure, Ajnana and Aviveka – none of these
exists (truly) anywhere.
35-38. Therefore the four moving considerations and the three kinds of
relationship exist not. There is no Ganga, no Gaya, no Setu (bridge), no
elements or anything else, no earth, water, fire, Vayu and Akasa
anywhere, no Devas, no guardians of the four quarters, no Vedas, no
Guru, no distance, no proximity, no time, no middle, no non-duality, no
truth, no untruth, no bondage, no emancipation, no Sat, no Asat, no
happiness, etc., no class, no motion, no caste and no worldly business.
39. All is Brahman only and nothing else – all is Brahman only and
nothing else. There exists then nothing (or Statement) as
that ‘consciousness alone is’; there is (then) no saying such as ‘Chit
is I’.
40-41. The statement ‘I am Brahman’ does not exist (then); nor does
exist (then) the statement: ‘I am the eternally pure’. Whatever is
uttered by the mouth, whatever is thought by Manas, whatever is
determined by Buddhi, whatever is cognised by Chitta – all these do not
exist. There is no Yogin or Yoga then. All are and are not.
42. Neither day nor night, neither bathing nor contemplating, neither
delusion nor non-delusion – all these do not exist then. Know that is no
not-Atman.
43. The Vedas, Sciences, Puranas, effect and cause, Ishvara and the
world and the elements and mankind – all these are unreal. There is no
doubt of it.
44. Bondage, salvation, happiness, relatives, meditation, Chitta, the
Devas, the demons, the secondary and the primary, the high and the low –
all these are unreal. There is no doubt of it.
45. Whatever is uttered by the mouth, whatever is willed by Sankalpa,
whatever is thought by Manas – all these are unreal. There is no doubt
of it.
46-47. Whatever is determined by the Buddhi, whatever is cognised by
Chitta, whatever is discussed by the religious books, whatever is seen
by the eye and heard by the ears and whatever exists as Sat, as also the
ear, the eye and the limbs – all these are unreal.
48-51(a). Whatever is described as such and such, whatever is thought as
so-and-so, all the existing thoughts such as ‘thou art I’, ‘that is
this’, and ‘He is I’, and whatever happens in Moksha, as also all
Sankalpas, delusion, illusory attribution, mysteries and all the
diversities of enjoyment and sin – all these do not exist. So is also
not-Atman. Mine and thine, my and thy, for me and for thee, by me and by
thee – all these are unreal.
51(b)-52(a). (The statement) that Vishnu is the preserver, Brahma is the
creator, Rudra is the destroyer – know that these undoubtedly are false.
52(b)-54(a). Bathing, utterings of Mantras, Japas (religious
austerities) Homa (sacrifice), study of the Vedas, worship of the Devas, Mantra,
Tantra, association with the good, the unfolding of the faults of Gunas,
the working of the internal organ, the result of Avidya and the many
Crores of mundane eggs – all these are unreal.
54(b)-55. Whatever is spoken of as true according to the verdict of all
teachers, whatever is seen in this world and whatever exists – all these
are unreal.
56-58(a). Whatever is uttered by words, whatever is ascertained, spoken,
enjoyed, given or done by anyone, whatever action is done, good or bad,
whatever is done as truth – know all these to be unreal.
58(b)-59. Thou alone art the transcendental Atman and the supreme Guru
of the form of Akasa, which is devoid of fitness (for it) and of the
nature of all creatures. Thou art Brahman; there is no doubt of it.
60. Thou art time; and thou art Brahman, that is ever and imponderable.
Thou art everywhere, of all forms and full of consciousness.
61. Thou art the truth. Thou art one that has mastered the Siddhis and
thou art the ancient, the emancipated, emancipation, the nectar of
bliss, the God, the quiescent, the diseaseless, Brahman the full and
greater than the great.
62-64. Thou art impartial, Sat and the ancient knowledge, recognised by
the words ‘Truth, etc.’. Thou art devoid of all parts. Thou art the
ever-existing – thou appearest as Brahma, Rudra, Indra, etc., -- thou
art above the illusion of the universe – thou shinest in all elements –
thou art without Sankalpa in all – thou art known by means of the
underlying meaning of an scriptures; thou art ever content and ever
happily seated (in thyself); thou art without motion, etc., In all
things, thou art without any characteristics; in all things thou art
contemplated by Vishnu and other Devas at all times.
65-69. Thou hast the nature of Chit, thou art Chinmatra unchecked, thou
stayest in Atman itself, thou art void of everything and without Gunas,
thou art bliss, the great, the one secondless, the state of Sat and Asat,
the knower, the known, the seer, the nature of Sachchidananda, the lord
of Devas, the all-pervading, the deathless, the moving, the motionless,
the all and the non-all with quiescence and non-quiescence, Sat alone,
Sat commonly (found in all), of the form of Nitya-Siddha (the
unconditioned developed one) and yet devoid of all Siddhis.
70-73. There is not an atom which thou dost not penetrate; but yet thou
art without it. Thou art devoid of existence and non-existence as also
the aim and object aimed at. Thou art changeless, decayless, beyond all
Nadas, without Kala or Kashta (divisions of time) and without Brahma,
Vishnu and Shiva. Thou lookest into the nature of each and art above the
nature of each. Thou art immersed in the bliss of Self. Thou art the
monarch of the kingdom of Self and yet without the conception of Self.
Thou art of the nature of fullness and incompleteness.
74. There is nothing that thou seest which is not in thyself. Thou dost
not stir out of thy nature. Thou actest according to the nature of each.
Thou art nothing but the nature of each. Have no doubt ‘thou art I’.
75. This universe and everything in it, whether the seer or the seen,
resembles the horns of a hare (or an illusory).
76-89(a). Earth, water, Agni, Vayu, Akasa, Manas, Buddhi, Ahankara,
Tejas, the worlds and the sphere of the universe, destruction, birth,
truth, virtue, vice, gain, desires, passion, anger, greed, the object of
meditation, wisdom, guru, disciple, limitation, the beginning and end,
auspiciousness, the past, present and future, the aim and the object of
aim, mental restraint, inquiry, contentment, enjoyer, enjoyment, etc.,
the eight parts of Yoga, Yama, etc., the going and coming (of life), the
beginning, middle and end, that which can be taken and rejected, Hari,
Shiva, the organs, Manas, the three states, the twenty-four Tattvas, the
four means, one of the same class or different classes, Bhuh and other
worlds, all the castes and orders of life with the rules laid down for
each, Mantras and Tantras, science and nescience, all the Vedas, the
inert and the non-inert, bondage and salvation, spiritual wisdom and
non-wisdom, the enlightened and the non-enlightened, duality and
non-duality, the conclusion of all Vedantas and Shastras, the theory of
the existence of all souls and that of one soul only, whatever is
thought by Chitta, whatever is willed by Sankalpa, whatever is
determined by Buddhi, whatever one hears and sees, whatever the guru
instructs, whatever is sensed by all the organs, whatever is discussed
in Mimamsa, whatever is ascertained by Nyaya (philosophy) and by the
great ones who have reached the other side of the Vedas, the saying
‘Shiva destroys the world, Vishnu protects it and Brahma creates it’,
whatever is found in the Puranas, whatever is ascertained by the Vedas
and is the signification of all the Vedas – all these resemble the
horns of a hare.
89(b). The conception ‘I am the body’ is spoken of as the internal
organ.
90. The conception ‘I am the body’ is spoken of as the great mundane
existence; the conception ‘I am the body’ constitutes the whole
universe.
91-96. The conception ‘I am the body’ is spoken of as the knot of the
heart, as non-wisdom, as the state of Asat, as nescience, as the dual,
as the true Jiva and as with parts, is certainly the great sin and is
the disease generated by the fault of thirst after desires.
97. That which is Sankalpa, the three pains, passion, anger, bondage,
all the miseries, all the faults and the various forms of time – know
these to be the result of Manas.
98-104. Manas alone is the whole world, the ever-deluding, the mundane
existence, the three worlds, the great pains, the old age and others,
death and the great sin, the Sankalpa, the Jiva, the Chitta, the
Ahankara, the bondage, the internal organ and earth,
water, Agni, Vayu and Akasa. Sound,, touch, form, taste and odour, the
five sheaths, the waking, the dreaming and dreamless sleeping states,
the guardians of the eight quarters, Vasus, Rudras, Adityas, the seen,
the inert, the pairs and non-wisdom – all
these are the products of Manas.
105. Rest assured that there is no reality in all that is Sankalpa. The
whole world, the guru, disciple, etc., do not exist, yea, do not exist.
Thus ends the fifth chapter.
CHAPTER - VI
1-9(a). Ribhu continued again: “Know everything as Sachchinmaya (full of
sat and consciousness). It pervades everything. Sachchidananda is
non-dual, decayless, alone and other than all. It is ‘I’. It alone is
Akasa and ‘thou’. It is I. There is (in it) no
Manas, no Buddhi, no Ahankara, no Chitta, or the collection of these –
neither ‘thou’ nor I, nor anything else nor everything. Brahman alone
is. Sentence, words, Vedas, letters, beginning, middle or end, truth,
law, pleasure, pain, existence, Maya, Prakriti,
body, face, nose, tongue, palate, teeth, lip, forehead, expiration and
inspiration, sweat, bone, blood, urine, distance, proximity,
limb, belly, crown, the movement of hands and feet, Shastras, command,
the knower, the known and the knowledge, the waking, dreaming and
dreamless sleeping and the fourth state – all these do not belong to me.
Everything is Sachchinmaya interwoven.
9(b)-29. No attributes pertaining to body, elements and spirit, no root,
no vision, no taijasa, no Prajna, no Virat, no Sutratma, no Ishvara and
no going or coming, neither gain nor loss, neither the acceptable nor
the rejectable, nor the censurable, neither the pure nor the impure,
neither the stout nor the lean, no sorrow, time, space, speech, all,
fear, duality, tree, grass or mountain, no meditation, no Siddhi of
Yoga, no Brahmana, Kshatriya or Vaishya, no bird or beast, or limb, no
greed, delusion, pride, malice, passion, anger or others, no woman,
Sudra, castes or others, nothing that is eatable or enjoyable, no
increase or decrease, no belief in the Vedas, no speech, no worldliness
or unworldliness, no transaction, no folly, no measure or measured, no
enjoyment or enjoyed, no friends, son, etc., father, mother, or sister,
no birth or death, no growth, body or ‘I’, no emptiness or fullness, no
internal organs or mundane existence, no night, no day, no Brahma,
Vishnu, or Shiva, no week, fortnight, month, or year, no
unsteadiness, no Brahmaloka, Vaikuntha, Kailasa and others, no Swarga,
Indra, Agniloka, Agni, Yamaloka, Yama, Vayuloka, guardians of the world,
three worlds – Bhuh, Bhuvah, Svah, Patala or surface of earth, no
science, nescience, Maya, Prakriti, inertness, permanency, transience,
destruction, movement, running, object of meditation, bathing, Mantra or
object, no adorable object, anointment or sipping with water, no flower,
fruit, sandal, light waved before god, praise, prostrations or
circumambulation, no entreaty conception of separateness even, oblation
of food, offered food, sacrifice, actions, abuse, praise, Gayatri and
Sandhi (period of junction, such as twilight, etc.,), no mental state,
calamity, evil desire, bad soul, Chandala (low caste person), Pulkasa, unbearableness,
unspeakableness, Kirata (hunter), Kaitava (demon), partiality,
partisanship, ornament, chief, or pride, no manyness, no oneness,
durability, triad, tetrad, greatness, smallness, fullness, or delusion,
no Kaitava, Benares, Tapas, clan, family, Sutra, greatness, poverty,
girl, old woman or widow, no pollution, birth, introvision or illusion,
no sacred sentences, identity, or the Siddhis, Anima, etc.
30. Everything being consciousness alone, there is no fault in anything.
Everything being of the nature of Sat alone, is Sachchidananda only.
31. Brahman alone is everything and there is nothing else. So ‘That’ is
‘I’, ‘That’ is ‘I’, ‘That’ alone is ‘I’. ‘That’ alone is ‘I’. ‘That‘
alone is ‘I’. The eternal Brahman alone is ‘I’.
32-33. I am Brahman alone without being subject to mundane existence. I
am Brahman alone without any Manas, any Buddhi, organs or body. I am
Brahman alone not perceivable. I am Brahman alone and not Jiva. I am
Brahman alone and not liable to change.
34. I am Brahman alone and not inert. I am Brahman alone and have no
death. I am Brahman alone and have no Pranas. I am Brahman alone and
greater than the great.
35. This is Brahman. Great is Brahman. Truth is Brahman. It is
all-pervading. Time is Brahman. Kala is Brahman. Happiness is Brahman.
It is self-shining.
36. One is Brahman. Two is Brahman. Delusion is Brahman. Sama and others
are Brahman. Badness is Brahman. Goodness is Brahman. It is of the form
of restraint, quiescence, the all-pervading and the all-powerful.
37. The Loka (world) is Brahman. Guru is Brahman. Disciple is Brahman.
It is Sadashiva. (That which) is before is Brahman. (That which will be)
hereafter is Brahman. Purity is Brahman. Auspiciousness and
inauspiciousness are Brahman.
38. Jiva always is Brahman. I am Sachchidananda. All are of the nature
of Brahman. The universe is said to be of the nature of Brahman.
39. Brahman is Itself (Svayam). There is no doubt of it. There is
nothing out of itself. The letter Om of the form of consciousness
is Brahman alone. Everything is itself.
40-45. I alone am the whole universe and the highest seat, have crossed
the Gunas and am greater than the great, the supreme Brahman, Guru of
Gurus, the support of all and the bliss of bliss. There is no universe
besides Atman. The universe is of the nature of Atman.
46-52(a). There is nowhere (or no place) without Atman. There is not
even grass different from Atman. There is not husk different from
Brahman. The whole universe is of the nature of Atman. All this is of
the nature of Brahman. Asat is not of the nature of Brahman. There is
not a grass different from Brahman. There is not a seat different from
Brahman; there is not a Guru different from Brahman; there is nor a body
different from Brahman. There is nothing different from Brahman like
I-ness or you-ness.
52(b)-57. Whatever is seen in this world, whatever is spoken of by the
people, whatever is enjoyed everywhere – all these are Asat (unreal)
only. The differences arising from the actor, action, qualities, likes,
taste and gender – all these arise from Asat and are (but) pleasurable.
The differences arising from time, objects, actions, success or defeat
and whatever else – all these are simply Asat. The internal organ is
Asat. The organs are Asat. All the Pranas, the collections of all these,
the five sheaths, the five deities, the six changes, the six enemies,
the six seasons and the six tastes are Asat.
58. I am Sachchidananda. The universe is rootless. I am Atman alone,
Chit and Ananda. The scenes of mundane existence are not different.
59. I am the Truth of the nature of Ananda and the nature of the
imponderable Chit.
60. All this is of the nature of Jnana. I am the secondless, having
Jnana and bliss. I am of the nature of an illuminator of all things.
I am of the nature of all non-being.
61-63. I alone shine always. Therefore how can I with such a nature
become Asat ? That which is called ‘thou’ is the great Brahman of the
nature of the bliss of consciousness and of the nature of Chit having
Chidakasha and Chit alone as the great bliss. Atman alone is ‘I’. Asat
is not ‘I’. I am Kutastha, the great guru and Sachchidananda alone. I am
this born universe. No time, no universe, no Maya, no Prakriti (in me).
64. I alone am the Hari. Personally, I alone am the Sadashiva. I am of
the nature of pure consciousness. I am the enjoyer of pure Sattva.
65-71. I am the only essence full of Chit. Everything is Brahman and
Brahman alone. Everything is Brahman and is Chit alone. I am of the
nature of the all-latent and the all-witness. I am the supreme Atman,
the supreme Jyotis, the supreme wealth, the supreme goal, the essence of
all Vedantas, the subject discussed in all the Shastras the nature of
Yogic bliss, the ocean of the chief bliss, the brightness of all wisdom,
of the nature of chief wisdom, the brightness of the fourth state and
the non-fourth but devoid of them, the indestructible Chit, truth,
Vasudeva, the birthless and the deathless Brahma, Chidakasha, the
unconditioned, the stainless, the immaculate, the emancipated, the
utterly emancipated, the soulless, the formless and of the nature of the
non-created universe. The universe which is assumed as truth and
non-truth does not really exist.
72. Brahman is of the nature of eternal bliss and is even by itself. It
is endless, decayless, quiescent and of one nature only.
73-75. If anything is other than myself, then it is as unreal as the
mirage in an oasis. If one should be afraid of the son of a
barren woman, or if a powerful elephant be killed by means of the horns
of a hare, then the world (really is). If one (person) can quench
his thirst by drinking the waters of the mirage, or if one should be
killed by the horns of a man, then the universe really is. The
universe exists always in the true Gandharva city (merely unreal).
76-98. When the blueness of the sky really exists in it, then the
universe really is. When the silver in mother-of pearl can be used
in making an ornament, when a man is bitten by (the conception of) a
snake in a rope, when the flaming fire is quenched by means of a golden
arrow, when milky food is obtained in the (barren) forest of Vindhya
(mountains), when cooking can take place by means of the fuel of (wet)
plantain trees, when a female (baby) just born begins to cook, when
curds resume the state of milk, or when the milk (milked) goes back
through the teats of a cow, then will the universe really be. When the
dust of the earth shall be produced in the ocean, when the maddened
elephant is tied by means of the hair of a tortoise, when (mountain)
Meru is shaken by the thread in the stalk of a lotus, when the ocean is
bound by its rows of tides, when the fire flames downwards, when flame
shall become (really) cold, when the lotus shall grow out of flaming
fire, when Indranila (sapphire) arises in the great mountains, when Meru
comes and sits in the lotus-eye, when a mountain can become the
offspring of a black bee, when Meru shall shake, when a lion is killed
by goat, when the three worlds can be found in the space of the hollow
of an atom, when the fire which burns a straw shall last for a long
time, when the objects seen in a dream shall come in the waking state,
when the current of a river shall stand still (of itself), when the
delivery of a barren woman shall be fruitful, when the crow shall walk
like a swan, when the mule shall fight with a lion, when a great ass
shall walk like an elephant, when the full moon shall become a sun, when
Rahu (one of the nodes) shall abandon the sun and the moon, when a good
crop shall arise out of the waste (burnt) seeds, when the poor shall
enjoy the happiness of the rich, when the lions shall be conquered by
the bravery of dogs, when the heart of Jnanis is known by fools, when
the ocean is drunk by the dogs without any remainder, when the pure
Akasa shall fall upon men, when heaven shall fall on the earth, when the
flower in the sky shall emit fragrance, when a forest appearing in pure
Akasa shall move and when reflection shall arise in a glass
simply (without mercury or anything else in its back), then the world
really is.
99. There is no universe in the womb of Aja (the unborn Brahman) – there
is no universe in the womb of Atman. Duality and non-duality, which are
but the results of differentiation, are really not.
100. All this is the result of Maya. Therefore, there should be Brahma-Bhavana.
If misery should arise from the conception of ‘I am the body’, then it
is certain ‘I am Brahman’.
101. The knot of the heart is the wheel of Brahman, which cuts asunder
the knot of existence. When doubt arises in one, he should have faith in
Brahman.
102. That non-dual Brahman, which is eternal and of the form of
unconditioned bliss, is the guard of Atman against the chief of the form
of not-Atman.
103. Through instances like the above is established the nature of
Brahman. Brahman alone is the all-abode. Abandon the name even of the
universe.
104. Knowing for certain ‘I am Brahman’, give up the ‘I’. Everything
disappears as the flower from the hands of a sleeping person.
105. There is neither body nor Karma. Everything is Brahman alone. There
are neither objects, nor actions, nor the four states.
106. Everything which has the three characteristics of Vijnana is
Brahman alone. Abandoning all action, contemplate:
107. ‘I am Brahman’, ‘I am Brahman’. There is no doubt of this. I am
Brahman of the nature of Chit. I am of the nature of Sachchidananda.
108. This great science of Shankara should never be explained to any
ordinary person, to an atheist or to a faithless, ill-behaved
or evil-minded person.
109. It should be, after due examination, given to the high-souled ones
whose minds are purified with devotion to their gurus. It should be
taught for a year and a half.
110. Leaving off thoroughly and entirely the practice recommended by the
(other) Upanishads, one should study the Tejobindu Upanishad always with
delight.
111. By once studying it, he becomes one with Brahman.
Thus ends the sixth chapter.
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 Tejobindu Upanishad, as contained in the
Krishna-Yajur-Veda. |