{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu03.htm","path":"hin/tmu/tmu03.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu03.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nAddressing with devotion and obedience \u015ar\u012b-R\u0101ma\u2014the Lord Hari, at the end of His Sam\u0101\u1e0dhi, who being Himself changeless is the witness of the thousands of changes of Bu\u1e0d\u1e0dhi, and who ever rests in Swarapa-\u1e0chy\u0101na (the meditation on Reality) while seated under the bejewelled dome of the palace in the lovely city of Ayo\u1e0dhy\u0101, in the midst of S\u012b\u1e6d\u0101, Bhara\u1e6da and Soumi\u1e6dri (Lakshma\u1e47a) \u015aa\u1e6drughna and others, eulogised day and night by Sanaka and other hosts of Munis, as well as by Vasishtha, \u015auka, and other devotees of Vish\u1e47u\u2014Han\u016bm\u0101n, after praising them, asked: \"O R\u0101ma, Thou art Param\u0101\u1e6dm\u0101 of the nature of Sachchi\u1e0d\u0101nan\u1e0da. O foremost of the family of Raghu, I make prostrations to Thee again and again. O R\u0101ma, I wish to know for the sake of emancipation, Thy nature as it really is. O R\u0101ma, be Thou gracious enough to tell me that by which I shall be easily released from the bondage of mundane existence and by which I shall attain salvation.\"\n(\u015ar\u012b-R\u0101ma replied:) \"O mighty-armed one, well asked: hearken then to the truth uttered by Me. I am well established in Ve\u1e0d\u0101n\u1e6da (or the end of Ve\u1e0das or knowledge). Have thou recourse to Ve\u1e0d\u0101n\u1e6da well.\"\n(Han\u016bm\u0101n again asked:) \"O foremost of Raghus, what are Ve\u1e0d\u0101n\u1e6das? where do they abide? Pray enlighten me.\" (\u015ar\u012b-Rama replied:) \"O Han\u016bm\u0101n, listen to Me. I shall truly describe\nto you the nature of Ve\u1e0d\u0101n\u1e6da. Through the expiratory breath of Myself\u2014Vish\u1e47u, the Ve\u1e0das were generated as many. Like the oil in the sesamum seeds, Ve\u1e0d\u0101n\u1e6da is well established (or latent) in the Ve\u1e0das.\"\n(Han\u016bm\u0101n asked again:) \"O R\u0101ma, how many are the Ve\u1e0das and their branches? O R\u0101ghava, what are the Upanisha\u1e0ds? Please, through Thy grace, tell me truly.\"\n(\u015ar\u012b-R\u0101ma said:) \"Through the divisions of \u1e5agve\u1e0da and others, the Ve\u1e0das are said to be four in number. Their branches are many. So also the Upanisha\u1e0ds. In \u1e5agve\u1e0da, there are branches, 21 in number. O son of V\u0101yu, there are 109 branches in Yajurve\u1e0da. O conqueror of enemies, there are 1,000 branches in S\u0101mave\u1e0da. O best of Monkeys, there are 50 branches in A\u1e6dharva\u1e47ave\u1e0da. In each branch, there is one Upanisha\u1e0d. Whoever with devotion to Me studies even one of the \u1e5aks (hymns) in these, attains the state of absorption, rare for the Munis to attain.\"\n(Han\u016bm\u0101n asked:) \"O R\u0101ma, some excellent Munis have said there is one kind of salvation only, while others [stated that salvation is attained] through the uttering of Thy name or the initiation into \u1e6c\u0101raka (Om) at K\u0101\u015b\u012b (Benares); others through S\u0101\u1e45khya-Yoga, others through the Yoga of Devotion; other Mah\u0101\u1e5bshis through the meditation upon the meaning of Mah\u0101v\u0101kyas (the sacred sentences of the Ve\u1e0das). Salvation is stated to be of four kinds through the divisions of S\u0101lokya and others.\"\n(\u015ar\u012b-R\u0101ma replied:) \"There is only one true emancipation. O Kapi (Monkey), even a person addicted to evil practices attains the salvation of S\u0101lokya (My world) through the uttering of My name, but not of other worlds. Should one die in Brahma-n\u0101.la (the lotus-stalk\u2014also street) in K\u0101\u015b\u012b, 1 he attains My \u1e6c\u0101raka (Man\u1e6dra). Such a person attains salvation without any rebirth; wherever he may die in K\u0101\u015b\u012b, Mahe\u015bwara initiates him by whispering My \u1e6c\u0101raka (Man\u1e6dra) into his right ear. Such person, freed from all sins, attains My Swar\u016bpa (Form). It is this that is termed S\u0101lokya-S\u0101r\u016bpya salvation. The twice-born who is of virtuous conduct and who, without diverting his\nintelligence on any other, meditates upon Me, the All-\u0100\u1e6dm\u0101, attains S\u0101m\u012bpya (nearness) to Me.\n\"It is this that is termed S\u0101lokya-S\u0101r\u016bpya-S\u0101m\u012bpya salvation. The twice-born who according to the path opened by the teacher, meditates upon My immutable Reality attains S\u0101yujya (absorption) into Me, like the caterpillar into the wasp. This is the S\u0101yujya salvation which is productive of Br\u0101hmic bliss and auspicious. Thus these kinds of salvation arise through the Up\u0101san\u0101 (worship) of Me.\n\"The only means by which the final emancipation is attained is through M\u0101\u1e47d\u016bkya-Upanisha\u1e0d alone, which is enough for the salvation of all aspirants. If J\u00f1\u0101na is not attained thereby, study the 10 Upanisha\u1e0ds; thou shalt soon attain J\u00f1\u0101na , and then My Seat. O son of A\u00f1jan\u0101, if thy J\u00f1\u0101na is not made firm, practise (study) well the 32 Upanisha\u1e0ds. Thou shalt get release. If thou longest after Vi\u1e0dehamuk\u1e6di (or disembodied salvation), study the 108 Upanisha\u1e0ds. I will truly state in order the (names of the) Upanisha\u1e0ds with their \u015a\u0101n\u1e6di (purificatory Man\u1e6dras). Hearken to them. (They are:) \u012a\u015ba, Kena, Katha, Pra\u015bna, Mu\u1e47da, M\u0101\u1e47d\u016bkya, \u1e6ci\u1e6d\u1e6diri, Ai\u1e6dareya, Chh\u0101n\u1e0dogya, B\u1e5bha\u1e0d\u0101ra\u1e47yaka, Brahma, Kaivalya, J\u0101b\u0101la, \u015awe\u1e6d\u0101\u015bwa\u1e6dara, Hamsa, \u0100ru\u1e47i, Garbha, N\u0101r\u0101ya\u1e47a, (Parama)-Hamsa, (Am\u1e5b\u1e6da)-Bin\u1e0du, (Am\u1e5b\u1e6da)-N\u0101\u1e0da, (A\u1e6dharva)-\u015aira, (A\u1e6dharva)-\u015aikh\u0101, Mai\u1e6dr\u0101ya\u1e47\u012b, Kaush\u012b\u1e6daki, (B\u1e5bha\u1e6d)-J\u0101b\u0101la, (Narasihma)-\u1e6c\u0101pan\u012b, K\u0101l\u0101gniru\u1e0dra, Mai\u1e6drey\u012b, Sub\u0101la, Kshurik\u0101, Man\u1e6drik\u0101, Sarvas\u0101ra, Nir\u0101lamba, (\u015auka)-Rahasya, Vajras\u016bchik\u0101, \u1e6cejo-(Bin\u1e0du), N\u0101\u1e0da-(Bin\u1e0du), \u1e0chy\u0101na-(Bin\u1e0du), (Brahma)-Vi\u1e0dy\u0101, Yoga-\u1e6ca\u1e6d\u1e6dwa, \u0100\u1e6dmabo\u1e0dhaka, Parivr\u0101t (N\u0101ra\u1e0da-Parivr\u0101jaka), (\u1e6cri)-\u015aikh\u012b, S\u012b\u1e6d\u0101, (Yoga)-Ch\u016bd\u0101-(Ma\u1e47i) Nirv\u0101\u1e47a, Ma\u1e47dala-(Br\u0101hma\u1e47a), \u1e0cakshi\u1e47\u0101-(M\u016br\u1e6di), \u015aarabha, Skan\u1e0da, (Trip\u0101\u1e0dvibh\u016b\u1e6di)-Mah\u0101-N\u0101r\u0101ya\u1e47a, A\u1e0dwaya-(\u1e6c\u0101raka), (R\u0101ma)-Rahasya, (R\u0101ma)-\u1e6c\u0101pan\u012b, V\u0101su\u1e0deva, Mu\u1e0dgala, \u015a\u0101\u1e47dilya, Pai\u1e45gala, Bhikshu, Maha\u1e6d-\u015a\u0101riraka, (Yoga)-\u015aikh\u0101, \u1e6cur\u012by\u0101\u1e6d\u012b\u1e6da, Sanny\u0101sa, (Paramahamsa)-Parivr\u0101jaka, Aksham\u0101lik\u0101, Avyak\u1e6da, Ek\u0101kshara, (Anna)-P\u016br\u1e47\u0101, S\u016brya, Akshi, A\u1e0dhy\u0101\u1e6dma, Ku\u1e47dik\u0101, S\u0101vi\u1e6dr\u012b, \u0100\u1e6dm\u0101, P\u0101\u015bupa\u1e6da, Parabrahma, Ava\u1e0dh\u016b\u1e6da, \u1e6cripura\u1e6d\u0101pan\u012b, \u1e0cev\u012b, \u1e6cripur\u0101, Kara, Bh\u0101van\u0101, (Ru\u1e0dra)-H\u1e5b\u1e0daya, (Yoga)-Ku\u1e47dalin\u012b, Bhasma-(J\u0101b\u0101la) Ru\u1e0dr\u0101ksha, Ga\u1e47apa\u1e6di, \u1e0car\u015bana, T\u0101ras\u0101ra,\n[paragraph continues] Mah\u0101v\u0101kya, Pa\u00f1chabrahma, (Pr\u0101\u1e47a)-Agniho\u1e6dra, Gop\u0101la-\u1e6c\u0101pan\u012b, K\u1e5bsh\u1e47a, Y\u0101j\u00f1avalkya, Var\u0101ha, \u015a\u0101ty\u0101yan\u012b, Hayagr\u012bva, \u1e0ca\u1e6d\u1e6d\u0101\u1e6dreya, G\u0101ruda, Kali-(San\u1e6d\u0101ra\u1e47a), J\u0101b\u0101la, Soubh\u0101gya, Saraswa\u1e6d\u012brahasya, Bahvricha, and Muk\u1e6dika. These 108 (Upanisha\u1e0ds) are able to do away with the three Bh\u0101van\u0101s [of doubt, vain thought, and false thought], conferring J\u00f1\u0101na and Vair\u0101gya, and destroying the three V\u0101san\u0101s [of book-lore, world and body].\n\"The twice-born\u2014after learning the 108 Upanisha\u1e0ds, together with the \u015a\u0101n\u1e6di as prescribed both before and after from the mouth of a Guru well versed in the observances of Vedic knowledge and study\u2014become J\u012bvanmuk\u1e6das till the destruction of their Pr\u0101rab\u1e0dha; in course of time as Pr\u0101rab\u1e0dha is destroyed, they attain My disembodied salvation. There is no doubt of it. O son of V\u0101yu, these 108 Upanisha\u1e0ds, which are the essence of all the Upanisha\u1e0ds, and are capable of destroying all sins through their mere study, have been imparted by Me to you as a disciple. This science of the 108 Upanisha\u1e0ds taught by Me, is an occult one, and will free persons from bondage, whether they read them with or without knowledge. To gratify the desire of a supplicant, a kingdom may be given or wealth, but never shall the 108 Upanisha\u1e0ds be imparted to an atheist, an ungrateful person, one intent on vicious actions, one having no devotion towards Me, or one who loses his path in the cave of books. On no account shall they be given to one devoid of devotion. O M\u0101ru\u1e6di, it is only after a thorough examination that they should be imparted to a disciple doing service (to a Guru), to a well-disposed son, or to one devoted to Me, following good observances, belonging to a good family, and being of good intelligence. Whoever studies or hears the 108 Upanisha\u1e0ds attains Me. There is no doubt of this. This is stated in the \u1e5ak (verse) thus\u2014Vi\u1e0dy\u0101 (Saraswa\u1e6d\u012b) went to a Br\u0101hma\u1e47a (and addressed him) thus: 'Protect me. I shall be thy treasure. Do not confide me to the envious, to one not treading the right path, or to the rogue. Then I shall be potent.' Impart this \u0100\u1e6dmanishtha-Vi\u1e0dy\u0101 relating to Vish\u1e47u to one after well examining him, who had studied much, is alert, intelligent, observant of the vow of celibacy, and serving [the Guru].\"\nThen Han\u016bm\u0101n asked \u015ar\u012b-R\u0101machan\u1e0dra to relate the \u015a\u0101n\u1e6di of each Upanisha\u1e0d according to the divisions of \u1e5agve\u1e0da and others to which they belong. To which \u015ar\u012b-R\u0101ma replied: \"Ai\u1e6dareya, Kaush\u012b\u1e6daki, N\u0101\u1e0da-(Bin\u1e0du), \u0100\u1e6dm\u0101-Bo\u1e0dha, Nirv\u0101\u1e47a, Mu\u1e0dgala, Aksham\u0101lik\u0101, \u1e6cripur\u0101, Soubh\u0101gya and Bahvricha\u2014these 10 Upanisha\u1e0ds are of \u1e5agve\u1e0da and have the \u015a\u0101n\u1e6di beginning with 'V\u0101\u1e45me-Manasi, etc'. \u012a\u015ba, B\u1e5bha\u1e0d\u0101ra\u1e47yaka, J\u0101b\u0101la, Hamsa, (Parama)-Hamsa, Sub\u0101la, Man\u1e6drik\u0101, Nir\u0101lamba, \u1e6cri\u015bikh\u012b-Br\u0101hma\u1e47a, Ma\u1e47dala-Br\u0101hma\u1e47a, A\u1e0dwaya-\u1e6c\u0101raka, Pai\u1e45gala, Bhikshu, \u1e6cur\u012by\u0101\u1e6d\u012b\u1e6da, A\u1e0dhy\u0101\u1e6dma, T\u0101ras\u0101ra, Y\u0101j\u00f1avalkya, \u015a\u0101ty\u0101yan\u012b, and Muk\u1e6dika\u2014these 19 Upanisha\u1e0ds are of \u015aukla Yajurve\u1e0da and have the \u015a\u0101n\u1e6di beginning with 'P\u016br\u1e47ama\u1e0da, etc'.\n\"Katha, \u1e6ci\u1e6d\u1e6diri, Brahma, Kaivalya, \u015awet\u0101\u015bwa\u1e6dara, Garbha, N\u0101r\u0101ya\u1e47a, (Am\u1e5b\u1e6da)-Bin\u1e0du, (Am\u1e5b\u1e6da)-N\u0101\u1e0da, K\u0101l\u0101gniru\u1e0dra, Kshurik\u0101, Sarvas\u0101ra, \u015aukarahasya, \u1e6cejo-(Bin\u1e0du), \u1e0chy\u0101na-(Bin\u1e0du), (Brahma)-Vi\u1e0dy\u0101, Yoga-\u1e6ca\u1e6d\u1e6dwa, \u1e0cakshi\u1e47\u0101-(M\u016br\u1e6di), Skan\u1e0da, \u015a\u0101riraka, (Yoga)-\u015aikh\u0101, Ek\u0101kshara, Akshi, Ava\u1e0dh\u016b\u1e6da, Kara, (Ru\u1e0dra)-H\u1e5b\u1e0daya, (Yoga)-Ku\u1e47dalin\u012b, Pa\u00f1chabrahma, (Pr\u0101\u1e47a)-Agniho\u1e6dra, Var\u0101ha, Kali-(San\u1e6d\u0101ra\u1e47a), and Saraswa\u1e6d\u012brahasya,\u2014these 32 Upanisha\u1e0ds are of K\u1e5bsh\u1e47a Yajurve\u1e0da and have the \u015a\u0101n\u1e6di beginning with 'Sahan\u0101vava\u1e6du, etc'.\n\"Kena, Chh\u0101n\u1e0dogya, \u0100ru\u1e47i, Mai\u1e6dr\u0101ya\u1e47\u012b, Mai\u1e6drey\u012b, Vajras\u016bchik\u0101, (Yoga)-Ch\u016bd\u0101-(Mani), Vasu\u1e0deva, Maha\u1e6d-Sanny\u0101sa, Avyak\u1e6da, Ku\u1e47dik\u0101, S\u0101vi\u1e6dr\u012b, Ru\u1e0dr\u0101ksha, J\u0101b\u0101la, \u1e0car\u015bana, and J\u0101b\u0101li,\u2014these 16 Upanisha\u1e0ds are of S\u0101mave\u1e0da and have the \u015a\u0101nti beginning with '\u0100py\u0101yan\u1e6du, etc'.\n\"Pra\u015bna, Mu\u1e47daka, M\u0101\u1e47d\u016bkya, (A\u1e6dharva)-\u015aira, (A\u1e6dharva)-\u015aikh\u0101, (B\u1e5bha\u1e6d)-J\u0101b\u0101la, (N\u1e5bsihma)-\u1e6c\u0101pan\u012b, (N\u0101ra\u1e0da-Parivr\u0101jaka), S\u012b\u1e6d\u0101, \u015aarabha, Mah\u0101-N\u0101r\u0101ya\u1e47a, (R\u0101ma)-Rahasya, (R\u0101ma)-\u1e6c\u0101pan\u012b, \u015a\u0101ndilya, (Paramahamsa)-Parivr\u0101jaka, (Anna)-P\u016br\u1e47\u0101, S\u016brya, \u0100\u1e6dm\u0101, P\u0101\u015bupa\u1e6da, Parabrahma, \u1e6cripura\u1e6d\u0101pan\u012b, \u1e0cev\u012b, Bh\u0101van\u0101, Bhasma-(J\u0101b\u0101la), Ga\u1e47apa\u1e6di, Mah\u0101v\u0101kya, Gop\u0101la-\u1e6c\u0101pan\u012b, K\u1e5bsh\u1e47a, Hayagr\u012bva, \u1e0ca\u1e6d\u1e6d\u0101\u1e6dreya, and G\u0101ruda,\u2014these 31 Upanisha\u1e0ds of A\u1e6dharva\u1e47a-Ve\u1e0da have the \u015a\u0101n\u1e6di commencing with 'Bha\u1e0dram-Kar\u1e47ebhi\u1e25, etc'.\n\"Persons desirous of emancipation and having developed the four means of salvation should, with presents in their hands,\napproach a Guru full of faith, of good family, proficient in Ve\u1e0das, scripture-loving, of good qualities, straightforward, intent upon the welfare of all beings, and an ocean of compassion; and after studying under him, according to the rules, the 108 Upanisha\u1e0ds, he should ever be going through the process of studying, thinking and reflecting upon them. With the cessation of the three bodies through the destruction of Pr\u0101rab\u1e0dha, they attain the state of Plenum without any Up\u0101\u1e0dhis like the ether in the pot (after the pot is broken). This is the embodied salvation, this is the final emancipation. Therefore even those in Brahmaloka through the studying of Ve\u1e0d\u0101n\u1e6da from the mouth of Brahm\u0101 attain with Him the final emancipation. Hence to all these is stated the final emancipation through the J\u00f1\u0101na path, and not through Karma, S\u0101\u1e45khya-Yoga, and other Up\u0101san\u0101s. Thus is the Upanisha\u1e0d.\"\nAgain M\u0101ru\u1e6di (Han\u016bm\u0101n) addressed \u015ar\u012b-R\u0101machan\u1e0dra thus: \"What is J\u012bvanmuk\u1e6di? what is Vi\u1e0dehamuk\u1e6di? what is the authority therein? what about its perfection? what is the object of such a perfection?\"\n(\u015ar\u012b-R\u0101ma replied:) \"The \u1e0charma of a man's Chi\u1e6d\u1e6da that has the characteristics of agency and enjoyment is fraught with pains and hence tends towards bondage. The control of it (the Chi\u1e6d\u1e6da) is J\u012bvanmuk\u1e6di. Vi\u1e0dehamuk\u1e6di follows when through the extinction of Pr\u0101rab\u1e0dha, the removal of the vehicles [of the bodies] takes place like the ether in the pot [after the pot is broken]. The authority on the points of J\u012bvanmuk\u1e6di and Vi\u1e0dehamuk\u1e6di is the 108 Upanisha\u1e0ds. Its object [of perfection] is the attaining of eternal bliss through the removal of the pains of agency, etc. This has to be achieved through human efforts. Like progeny obtained through the Pu\u1e6drak\u0101meshti sacrifice, wealth in trade, or heaven through the Jyo\u1e6dishtoma sacrifice, so J\u012bvanmuk\u1e6di is gained through Sam\u0101\u1e0dhi arising through Ve\u1e0d\u0101n\u1e6dic study, and accomplished through human efforts. It has to be won through the extinction of all V\u0101san\u0101s. Regarding it, there are verses\nthus: 'The efforts of man are stated to be of two kinds, those that transcend scriptures and those that are according to scriptures. Those that transcend scriptures tend to harm while those that are according to scriptures tend to Reality.' To men, true J\u00f1\u0101na does not arise through the V\u0101san\u0101s of the world, scripture and body. V\u0101san\u0101 is divided into two, the pure and the impure. If thou art led by the pure V\u0101san\u0101s, thou shalt thereby soon reach by degrees My Seat. But should the old impure V\u0101san\u0101s land thee in danger, they should be overcome through efforts. This river of V\u0101san\u0101s towards objects, which flows in the pure and impure paths, should be diverted to the pure path through human efforts. The impure ones have to be transmuted into the pure. That which is diverted from the impure turns towards the pure. So also the reverse. This child, Chi\u1e6d\u1e6da has to be fondled through human efforts. O killer of enemies, it is only when through means of practice both V\u0101san\u0101s quite abandon thee, that thou wilt be able to realise the effects of [such] practice. Even in the case of doubt, the pure V\u0101san\u0101s alone should be practised.\n\"O son of V\u0101yu, there is nothing wrong in the increase of the pure V\u0101san\u0101s. The extinction of V\u0101san\u0101s, Vij\u00f1\u0101na and the destruction of Manas [as these three] when practised together for a long time are regarded, O great and intelligent one, as fruitful. So long as these are not equally practised again and again, so long the [Supreme] Seat is not attained, even after the lapse of hundreds of years. Even should one of these [three] be practised for a long time, it will not yield its fruit like a Man\u1e6dra imperfectly done. Through the practice of these for a long time, the firm knots of the heart are cut, without doubt, like the breaking of the threads in a lotus-stalk rent in twain. The illusory Sams\u0101ric V\u0101san\u0101 that has arisen through the practice of [many] hundreds of lives never perishes except through the practice of Yoga for a long time. Therefore, O Somya [disciple], after having put away to a distance the desire of enjoyment through discriminative human effort, resort to these three alone. The wise know that a mind associated with V\u0101san\u0101 tends to bondage, while a mind well freed from\n[paragraph continues] V\u0101san\u0101 is said to be an emancipated one. O Mah\u0101-kapi [great Monkey] practise the state of a mind devoid of V\u0101san\u0101. V\u0101san\u0101 perishes through well-conducted deliberation and truth. Through the absorption of V\u0101san\u0101s, Manas attains quiescence like a lamp [without oil]. He whose mind, devoid of destruction, is [centred] on Me as of the nature of Chinm\u0101\u1e6dra [consciousness alone], abandoning the V\u0101san\u0101s, is no other than Myself of the nature of Sachchi\u1e0d\u0101nan\u1e0da. Whether Sam\u0101\u1e0dhi and Karma are performed or not, one who has a supreme Chi\u1e6d\u1e6da with a heart devoid of all desires is an emancipated person. He whose mind is freed from V\u0101san\u0101s is not subject to the fruits arising from the performance or non-performance of actions, or Sam\u0101\u1e0dhi or J\u00f1\u0101na. Except through the entire giving up of V\u0101san\u0101s and through Mouna [the observance of silence towards objects], the Supreme Seat is not attained. Though devoid of V\u0101san\u0101s, the eye and other organs are involuntarily prompted to their (respective) external objects through habit. Just as the eye without any desire sees without any effort the objects that fall on it, so also the undaunted man of intelligence enters into the affairs [of the world] without any desire. O M\u0101ru\u1e6di, the Munis know that as V\u0101san\u0101 which is manifested through the consciousness of objects, which is of the nature of the object itself, and which is the cause of the origination and absorption of Chi\u1e6d\u1e6da. This excessively fluctuating Chi\u1e6d\u1e6da is the cause of birth, dotage and death, due to the identification of itself with objects practised firmly [for a long time]. Like the analogy of the seed and the tree, the vibration of Pr\u0101\u1e47a arises through V\u0101san\u0101 and (vice versa) the V\u0101san\u0101 through the former\u2014these forming the seed of Chi\u1e6d\u1e6da. To the tree of Chi\u1e6d\u1e6da, there are two seeds: the vibration of Pr\u0101\u1e47a and V\u0101san\u0101. Should either of them perish, both perish soon. Through the actions of the world being done without attachment, through the abandoning of the [thought of the] reality of the universe and the conviction of the destructibility of the body, V\u0101san\u0101 does not arise. Through the complete giving up of V\u0101san\u0101, Chi\u1e6d\u1e6da becomes not-Chi\u1e6d\u1e6da. When the mind does not think at all, being completely devoid of V\u0101san\u0101, then dawns the state of mindlessness which confers the\ngreat peace. So long as you are without a mind of [true] discrimination and are not a knower of the Supreme Seat, so long should you follow whatever has been decided by the teacher and the authorities of the sacred books. When your sins are burnt up and you are a knower of the Reality without any anxiety, then all the good V\u0101san\u0101s even should be given up.\n\"The destruction of Chi\u1e6d\u1e6da is of two kinds, that with form and that without form. [The destruction of] that with form is of the J\u012bvanmuk\u1e6d\u0101; (the destruction of), that without form being of the Vi\u1e0dehamuk\u1e6da. O son of V\u0101yu, hearken to [the means of] the destruction of Chi\u1e6d\u1e6da. That is said to be the destruction of Chi\u1e6d\u1e6da when it, associated with all the attributes of Mai\u1e6dri (friendship) and others, becomes quiescent [without any resurrection]. There is no doubt of it. Then the Manas of a J\u012bvanmuk\u1e6da is free from fresh rebirth; to him, there is the destruction of Manas with form. But to the Vi\u1e0dehamuk\u1e6da, there is the destruction of Man as without form. It is Manas that is the root of the tree of Sams\u0101ra with its thousands of shoots, branches, tender leaves and fruits. I think it to be Sa\u1e45kalpa alone. In order that the tree of Sams\u0101ra may wither soon, dry up its root through the quiescence of Sa\u1e45kalpa. There is only one means to control one's mind. That is to destroy the mind as soon as it rises. That is the (great) dawn. In the case of the wise, the mind is destroyed: but in the case of the ignorant, it is indeed a fetter. So long as the mind is not destroyed through the firm practice of the One Reality, so long as V\u0101san\u0101s are prancing about in the heart like Ve\u1e6d\u0101la (goblin) in the night-time. The V\u0101san\u0101s of enjoyment of one who has destroyed the egoism of Chi\u1e6d\u1e6da and controlled the organs, the enemies, decay like lotuses in mid-winter. Pressing one hand against the other, setting teeth against teeth, and forcing one limb against the other, he should first conquer his mind.\n\"It is not possible on the part of the one-thoughted to control the mind by sitting up again and again except through the approved means. As a vicious rutting elephant is not subject to control except through the goad, so in the matter of the control of the mind, the effective means are the attainment of\nspiritual knowledge, association with the wise, the entire abdication of all V\u0101san\u0101s and the control of pr\u0101\u1e47as. While such are the [prescribed] means, should persons try to control the mind through violence, they are like those that search in darkness, having thrown aside the light (in their hands). Those who endeavour to control the mind through force are but trying to bind a mad elephant with the filaments of a lotus-stalk.\nTo the tree of the mind having the ever-growing branches of modifications, there are two seeds. One is the fluctuation of Pr\u0101\u1e47a, and the other is the firmness of V\u0101san\u0101. The [One] All-pervading Consciousness is agitated by the fluctuation of Pr\u0101\u1e47a. The means of \u1e0chy\u0101na by which [the one] J\u00f1\u0101na is attained through the one-pointedness of the mind is now imparted to you. After duly resolving back the things originated [in the universe] with all their changes, meditate upon that which remains\u2014[viz.], Chinm\u0101\u1e6dra (the consciousness alone), which is also Chi\u1e0d\u0101nan\u1e0da (conscious-bliss). The wise say that the interval experienced by Yogins after the inspiration and before the (next) expiration is [the internal] Kumbhaka (cessation of breath); while the interval of complete equilibrium after expiration and before the next inspiration is the external Kumbhaka. Through the force of the practice of \u1e0chy\u0101na, the current of the modification of Manas devoid of Self that is of Br\u0101hmic nature is said to be Sampraj\u00f1\u0101\u1e6da Sam\u0101\u1e0dhi, while the mind with the utter quiescence of modifications that confers upon one supreme bliss is said to be Asampraj\u00f1\u0101\u1e6da-Sam\u0101\u1e0dhi that is dear unto Yogins. This [state] that is devoid of light, Manas and Bu\u1e0d\u1e0dhi, and that is of the nature of Chi\u1e6d (consciousness merely) is styled by the Munis A\u1e6da\u1e0dvy\u0101v\u1e5b\u1e6d\u1e6di Sam\u0101\u1e0dhi (a Sam\u0101\u1e0dhi that does not care or require the aid of another). It is Plenum above, below and in the middle, and is of the nature of \u015aiva (auspiciousness). This noumenal (or occult) Sam\u0101\u1e0dhi is itself Vi\u1e0dhi-Mukha (sanctioned by books or Brahm\u0101).\n\"The clinging to objects without previous or subsequent deliberation through intense thought [or longing] is stated to be V\u0101san\u0101. O chief of Monkeys, whatever is meditated upon by a person with ardent impetuosity without any other V\u0101san\u0101\n[paragraph continues] \u2014that he soon becomes. A person that is entirely subject to V\u0101san\u0101 becomes of the nature of that. When he regards this [universe] as Sa\u1e6d [the Reality], then he is subject to delusion. Because of the many strong V\u0101san\u0101s, he does not abandon the nature of the universe. This person of wrong vision sees everything under infatuation like one deluded. V\u0101san\u0101s are of two kinds\u2014the pure and the impure. The impure ones are the cause of rebirth, while the pure are the destroyers of it. The impure are said by the wise to be of the nature of intense Aj\u00f1\u0101na, associated with the great Aha\u1e45k\u0101ra and generative of rebirth. Of what avail is the chewing again and again of the many \u015a\u0101s\u1e6dric stories to one that has abandoned the seed of rebirth, having turned it into a burnt one? O M\u0101ru\u1e6di, thou shouldst with effort seek the effulgence within. O tiger of Monkeys, whoever, after having abandoned the visible and the invisible, is as the One alone is not a mere knower of Brahman but is Brahman itself. One who having studied the four Ve\u1e0das and the various books does not cognize the reality of Brahman is like the ladle ignorant of the taste of the dainty. Therefore what other advice of indifference can be imparted to a person that has not attained the indifference to the impure V\u0101san\u0101 of delusion [or body]? This body is very impure while the one [\u0100\u1e6dm\u0101] that dwells in it is very pure. When the differences between the two are [thus] known, what then may be ordained as the purification? The bondage of V\u0101san\u0101 is the [real] bondage, while the destruction of V\u0101san\u0101 is salvation. After wholly abandoning the V\u0101san\u0101s, give up even the desire for salvation. After first giving up the V\u0101san\u0101 of objects dependent upon the V\u0101san\u0101 of the mind, attract unto thyself the pure V\u0101san\u0101s associated with Mai\u1e6dri [friendship] and others. Though engaged in the world with these pure V\u0101san\u0101s, give up them too and retire within the quiescent desires and become of the form of the longing after Chi\u1e6d alone. Then, O M\u0101ru\u1e6di! giving up that also associated as it is with Manas and Bu\u1e0d\u1e0dhi, mayst thou now left alone become firm in Me in Sam\u0101\u1e0dhi. O son of V\u0101yu! always worship My Reality that is destructive of pains, without sound, touch, form, decay, taste, destruction or smell, and without name and\n[paragraph continues] Go\u1e6dra [clan]. I am that non-dual One (Brahman) that is of the nature of the visible (J\u00f1\u0101na), like unto the \u0100k\u0101\u015b, supreme, always shining, without birth, non-dual, without destruction, without attachment and pervading all. I am the All, and of the nature of salvation. One should ever meditate upon Me thus: 'I am of the form of the visible [J\u00f1\u0101na], the pure, of changeless nature and have really no objects in Me. I am the ever-full Brahman, transverse and across, up and down.' Also meditate upon Me thus: 'I am birthless, deathless, ageless, immortal, self-shining, all-pervading, destructionless, causeless, pure beyond the effect (of the universe) and ever content.' When one's body becomes a prey to time, he gives up the state of J\u012bvanmuk\u1e6di, as the wind attains the motionless state.\n\"The following is said in the \u1e5ag [-Ve\u1e0da] also: Like the eye which is spread in the \u0100k\u0101\u015b (seeing all things without any obstacle), so the wise ever see the Supreme. Seat of Vish\u1e47u. The Br\u0101hma\u1e47as that have ever the Divine vision praise in diverse ways and illumine the Supreme Seat of Vish\u1e47u.\"\nOm-\u1e6ca\u1e6d-Sa\u1e6d is the Upanisha\u1e0d.\n2:1 There is a street in K\u0101s\u012b called Brahma-n\u0101la.","title":"Thirty Minor Upanishads: 1. Muk\u1e6dikopanisha\u1e0d o...","type":"page"}