{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu04.htm","path":"hin/tmu/tmu04.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu04.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\n[In the text, all the questions are given first and then the answers follow. But the following arrangement is adopted to facilitate reference.]\n1. What is Ban\u1e0dha (bondage).\n\u0100\u1e6dm\u0101 [the Self] falsely superimposing the body and others which are not-Self upon Himself, and identifying Himself with them\u2014this identification forms the bondage of the Self.\n2. What is Moksha [emancipation]?\nThe freedom from that [identification] is Moksha.\n3. What is Avi\u1e0dy\u0101 (Nescience)?\nThat which causes this identification\u2014that indeed is Avi\u1e0dy\u0101.\n4. What is Vi\u1e0dy\u0101 (knowledge)?\nThat which removes this identification is Vi\u1e0dy\u0101.\n5. What are (meant by) the states of J\u0101gra\u1e6d [the waking], Swapna [the dreaming], Sushup\u1e6di [the dreamless sleeping] and \u1e6cur\u012bya [the fourth]?\nJ\u0101gra\u1e6d is that [state] during which \u0100\u1e6dm\u0101 enjoys the gross objects of senses as sound, etc., through the 14 organs 2 as Manas, etc., having the sun and the rest as their presiding deities.\nSwapna is that [state] during which \u0100\u1e6dm\u0101 experiences, through the 14 organs associated with the V\u0101san\u0101s [affinities],\nof the waking condition, sound and other objects which are of the form of the V\u0101san\u0101s created for the time being, even in the absence of [the gross] sound and the others. \u0100\u1e6dm\u0101 experiences Sushup\u1e6di when it does not experience sound and other objects of sense from the cessation of the functions of the 14 organs, there being no special enjoying consciousness on account of the absence of these organs.\n\u1e6cur\u012bya is that state during which \u0100\u1e6dm\u0101 is a witness to the existence of the above-mentioned three states, though it is in itself without (their) existence and non-existence and during which it is one uninterrupted Chai\u1e6danya (consciousness) alone. And that Chai\u1e6danya is that which is connected with the three states, which is without the three states, and which is pare.\n6. What are the Annamaya, Pr\u0101\u1e47amaya, Manomaya, Vij\u00f1\u0101namaya and \u0100nan\u1e0damaya Ko\u015bas (sheaths)?\nAnnamaya sheath is the aggregate of the materials formed by food. When the ten V\u0101yus (Vital airs), Pr\u0101\u1e47as and others, flow through the Annamaya sheath, then it is called the Pr\u0101\u1e47amaya sheath. When \u0100\u1e6dm\u0101 connected with the above two sheaths performs the functions of hearing, etc., through the 14 organs of Man as and others, then it is called Manomaya sheath.\nWhen in the (Anta\u1e25-kara\u1e47a) internal organs connected with the above three sheaths, there arise the modifications of contemplation, meditation, etc., about the peculiarities of the sheaths, then it is called Vij\u00f1\u0101namaya sheath.\nWhen the self-cause J\u00f1\u0101na is in its Self-bliss like the banyan tree in its seed, though associated with these four sheaths caused by Aj\u00f1\u0101na, then it is called \u0100nan\u1e0damaya sheath. \u0100\u1e6dm\u0101 which is associated with the Up\u0101\u1e0dhi [vehicle] of these sheaths is figuratively called Ko\u015ba.\n7. What is meant by Kar\u1e6d\u0101 (actor), J\u012bva, Pa\u00f1chavarga [the five groups], Kshe\u1e6draj\u00f1a (the lord of the place), S\u0101kshi [the witness], K\u016btas\u1e6dha and An\u1e6dary\u0101min (the latent guide)?\nKar\u1e6d\u0101 (the actor) is the one who possesses the body and the internal organs through their respective desires proceeding from the idea of pleasure and pain. The idea of pleasure is that modification of the mind known as love. The idea of pain is\nthat modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste and odour.\nJ\u012bva is that A\u1e0dhy\u0101si [deluded one] that thinks that this body, which is obtained through the effects of good and bad Karmas, is one not so obtained.\nPa\u00f1chavarga (the five groups) are (1) Manas, viz., Manas, Bu\u1e0d\u1e0dhi, Chi\u1e6d\u1e6da and Aha\u1e45k\u0101ra (creating uncertainty, certitude, flitting thought and egoism), (2) Pr\u0101\u1e47a, i.e., Pr\u0101\u1e47a, Ap\u0101na, Vy\u0101na Sam\u0101na and U\u1e0d\u0101na, (3) Sa\u1e6d\u1e6dwa, i.e., Sa\u1e6d\u1e6dwa, Rajas, and \u1e6camas. (4) the [five] elements: earth, water, fire, V\u0101yu and \u0100k\u0101\u015b and (5) \u1e0charma and its opposite A\u1e0dharma.\nThe original Avi\u1e0dy\u0101 which has the characteristics of the above 5 groups, which does not perish without \u0100\u1e6dm\u0101-J\u00f1\u0101na, which appears eternal through the presence of \u0100\u1e6dm\u0101 and which is the vehicle for [the manifestation of] \u0100\u1e6dm\u0101, is the seed of the Li\u1e45ga [subtle] body. It is also called H\u1e5b\u1e0daya-gran\u1e6dhi [the heart-knot].\nThe Chai\u1e6danya [consciousness] which is reflected and shines in it is Kshe\u1e6draj\u00f1a.\nS\u0101kshi [the witness] is that conscious one that is aware of the appearance and disappearance [of the three states] of the knower, the knowledge and the known, who is himself without [or not affected by] this appearance and disappearance, and who is self-radiant.\nK\u016btas\u1e6dha is he who is found without exception in the Bu\u1e0d\u1e0dhi of all creatures from Brahma down to ants, and who is shining as \u0100\u1e6dm\u0101 and dwells as witness to the Bu\u1e0d\u1e0dhi of all creatures.\nAn\u1e6dary\u0101min is the \u0100\u1e6dm\u0101 that shines as the ordainer, being within all bodies like the thread [on which] beads [are strung] and serving to know the cause of the several differences of K\u016btas\u1e6dha and others associated with him.\n8. Who is Pra\u1e6dyag\u0101\u1e6dm\u0101?\nHe is of the nature of truth, wisdom, eternity and bliss. He has no vehicles of body. He is abstract wisdom itself, like a mass of pure gold that is devoid of the changes of bracelet, crown, etc. He is of the nature of mere consciousness. He is that which shines as Chai\u1e6danya and Brahman. When He is\nsubject to the vehicle of Avi\u1e0dy\u0101 and is the meaning of the word \"\u1e6cwam\" ('Thou' in \"\u1e6ca\u1e6d\u1e6dwamasi\"), then He is Pra\u1e6dyag\u0101\u1e6dm\u0101.\n9. Who is Param\u0101\u1e6dm\u0101?\nIt is He who is associated with truth, wisdom, eternity, bliss, omniscience, etc., who is subject to the vehicle of M\u0101y\u0101 and who is the meaning of the word \"\u1e6ca\u1e6d\" (or 'That' in \"\u1e6ca\u1e6d\u1e6dwamasi\").\n10. What is Brahman?\nBrahman is that which is free from all vehicles, which is the Absolute Consciousness devoid of particularities, which is Sa\u1e6d (Be-ness), which is without a second, which is bliss and which is M\u0101y\u0101-less. It is different from characteristics of that expressed by the word \"\u1e6cwam\" (Thou) subject to Up\u0101\u1e0dhis (vehicles), or the characteristics of 'That' expressed by the word \"\u1e6ca\u1e6d\" subject to Up\u0101\u1e0dhis. It is itself differenceless and is seen as the Seat of everything. It is the pure, the noumenal, the true and the indestructible.\nAnd what is Sa\u1e6dya (the true)?\nIt is the Sa\u1e6d (Be-ness) which is the aim pointed out by the Ve\u1e0das. It is that which cannot be said to be Asa\u1e6d (not-Be-ness). It is that which is not affected by the three periods of time. It is that which continues to exist during the three periods of time. It is that which is. It is one without a second. It has not the differences of similarity or dissimilarity; or it is that which is the source of all ideas. It is that which does not perish even though space, time, matter, cause, etc., perish.\nAnd what is J\u00f1\u0101na (wisdom)?\nIt is self-light. It is that which illuminates all. It is that Absolute Consciousness which is without any obscuration. It is that Consciousness which has no beginning or end, which is perpetual and which is the witness to all modifications and their opposites.\nAnd what is Anan\u1e6da (the eternal)?\nIt is that which is without origin and destruction. It is that which is not subject to the six changes (viz., birth, growth, manhood, decay, old age and death). It is free from all Up\u0101\u1e0dhis. It is that Consciousness which, being all full and without\ndestruction, permeates the created universe composed of Avyak\u1e6da and others, like the earth in the modifications of clay, the gold in the modifications of gold, and thread in the modifications of thread.\nAnd what is \u0100nan\u1e0da (bliss)?\nIt is the seat of all sentient beings, like the ocean of the water, is eternal, pure, partless and non-dual, and is the sole essence of Chi\u1e0d\u0101nan\u1e0da (consciousness-bliss).\n11. Of how many kinds are substances?\nThere are three kinds, Sa\u1e6d (Be-ness), Asa\u1e6d (not-Be-ness) and Mi\u1e6dhy\u0101 (Illusion).\nSa\u1e6d alone is Brahman. Asa\u1e6d is that which is not. Mi\u1e6dhy\u0101 is the illusory ascription to Brahman of the universe that is not.\nWhat is fit to be known is Brahman, the \u0100\u1e6dm\u0101 alone.\nBrahma-J\u00f1\u0101na is the rooting out of all\u2014bodies and such like\u2014that are not Self, and the merging in Brahman, the Sa\u1e6d. The universe of \u0100k\u0101\u015b and others including J\u012bva is not-\u0100\u1e6dm\u0101.\n12. What is M\u0101y\u0101?\nThe root of this not-\u0100\u1e6dm\u0101 is M\u0101y\u0101. She appears in Brahman like clouds, etc., in the sky. She has no beginning but has an end. She is subject to proof and not-proof. She neither is; nor is not; nor is she a combination of both (Sa\u1e6d and Asa\u1e6d). Her seat is indescribable. She has the varieties of differences as extolled by the wise. It is she that truly is not. Her nature is Aj\u00f1\u0101na. She appears as M\u016blaprak\u1e5b\u1e6di, Gu\u1e47a-S\u0101mya (a state where the three Gu\u1e47as are found in equilibrium), 1 Avi\u1e0dy\u0101 (Nescience) and other forms, transforming herself into the form of the universe. Thus does a knower of Brahman cognize her.\n13:1 This Upanisha\u1e0d and the next form a glossary of some of the terms of Ve\u1e0d\u0101n\u1e6da. 'Sarva-S\u0101ra' is the all-essence or quintessence.\n13:2 They are the 5 organs of sense, the 5 organs of action and the 4 of An\u1e6da\u1e25-kara\u1e47a (the internal organ), viz., Manas, Bu\u1e0d\u1e0dhi, China and Aha\u1e45k\u0101ra. Each is animated by a \u1e0ceva\u1e6d\u0101 or intelligential principle.\n17:1 This refers to that slumbering or latent state of the universe\u2014called also Mah\u0101-Sushup\u1e6di when the Gu\u1e47as are in equilibrium; on re-awakening into activity when the Gu\u1e47as are disturbed, M\u016blaprak\u1e5b\u1e6di is called by the different names of M\u0101y\u0101, Avi\u1e0dy\u0101, \u1e6camas, etc.","title":"Thirty Minor Upanishads: 2. Sarvas\u0101ra-Upanisha\u1e0d...","type":"page"}