{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu06.htm","path":"hin/tmu/tmu06.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu06.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nA King named B\u1e5bha\u1e0drat\u1e25a, thinking this body to be impermanent and having acquired indifference (to objects), retired to the forest, leaving his eldest son to rule over (his) kingdom. With hands uplifted and eyes fixed on the sun, he performed a severe \u1e6capas (or religious austerity). At the end of a thousand days, the Lord \u015a\u0101k\u0101yanya Muni, a knower of \u0100\u1e6dm\u0101, who was like fire without smoke, and who was as a scorching fire with his \u1e6cejas (spiritual lustre) approached (him) and addressed the King thus: \"Rise, rise and choose a boon.\" The King prostrated before him and said: \"O Lord, I am not an \u0100\u1e6dmavi\u1e6d (or knower of \u0100\u1e6dm\u0101). Thou art a \u1e6ca\u1e6d\u1e6dwavit, we hear. Please enlighten me about Sa\u1e6d\u1e6dva (the state of Sa\u1e6d or Brahman).\" (To which) the Muni replied thus: \"O thou that art born of the race of Ikshw\u0101ku: To begin with, your question is difficult (of explanation): do not question me. Ask for any other thing you desire.\" Thereupon the King touched the feet of \u015a\u0101k\u0101yanya and recited the (following) verse:\n\"What is the use of these to me or any other? Oceans dry up. Mountains sink down. The positions of \u1e0chruva (the Polar Star) and of trees change. Earth is drowned. The Suras (angels) run away, leaving their (respective) places. (While such is the case), I am He in reality. Therefore of what avail to me is the gratification of desires, since one who clings to the gratification of desires is found to return again and again to this Sams\u0101ra (mundane existence)? Thou art able to extricate me (out of this Sams\u0101ra). I am drowned like a frog in a dry well. Thou art my refuge.\n\"O Lord! this body was the result of sexual intercourse. It is without wisdom; it is hell (itself). It came out through the urinary orifice. It is linked together by bones. It is coated over with flesh. It is bound by skin. It is replete with f\u00e6ces, urine, V\u0101yu (air), bile, phlegm, marrow, fat, serum and many other impurities. O Lord! to me in such a foul body (as this), thou art my refuge.\"\nThereupon Lord \u015a\u0101k\u0101yanya was pleased and addressed the King thus: \"O Mah\u0101r\u0101ja, B\u1e5bha\u1e0drat\u1e25a, the flag of the Ikshw\u0101ku race, thou art an \u0100\u1e6dmaj\u00f1\u0101n\u012b. Thou art one that has done his duty. Thou art famous by the name of Maru\u1e6d.\" At which the King asked: \"O Lord! in what way, can you describe \u0100\u1e6dm\u0101?\" To which he replied thus: \"Sound, touch, and others which seem to be Ar\u1e6dha (wealth) are in fact Anar\u1e6dha (evil). The Bh\u016b\u1e6d\u0101\u1e6dm\u0101 (the lower Self) clinging to these, never remembers the Supreme Seat. Through \u1e6capas, Sa\u1e6d\u1e6dwa (quality) is acquired; through Sa\u1e6d\u1e6dwa, a (pure) mind is acquired; and through mind, (Parama-) \u0100\u1e6dm\u0101, (the higher Self) is reached. Through attaining \u0100\u1e6dm\u0101, one gets liberation. Just as fire without fuel is absorbed into its own womb, so Chi\u1e6d\u1e6da (thought) through the destruction of its modifications is absorbed into its own womb (source). To a mind that has attained quiescence and truth, and which is not affected by sense-objects, the events that occur to it through the bondage of Karma are merely unreal. It is Chi\u1e6d\u1e6da alone that is Sams\u0101ra. It should be cleansed with effort. Whatever his Chi\u1e6d\u1e6da (thinks), of that nature he becomes. This is an archaic mystery. With the purifying of Chi\u1e6d\u1e6da, one makes both good and bad Karmas to perish. One whose mind is thus cleansed attains the indestructible Bliss (through his own Self). Just as Chi\u1e6d\u1e6da becomes united with an object that comes across it, so why should not one (be released) from bondage, when one is united with Brahman. One should meditate in the middle of the lotus of the heart, Parame\u015bwara (the highest Lord) who is the witness to the play of Bu\u1e0d\u1e0dhi, who is the object of supreme love, who is beyond the reach of mind and speech, who has no beginning or end, who is Sa\u1e6d alone being of the nature of light only, who is beyond meditation, who can\nneither be given up nor grasped (by the mind), who is without equal or superior, who is the permanent, who is of unshaken depth, who is without light or darkness, who is all-pervading, changeless and vehicleless, and who is wisdom of the nature of Moksha (salvation). I am He\u2014that Param\u0101\u1e6dm\u0101 who is the eternal, the pure, the liberated, of the nature of wisdom, the true, the subtle, the all-pervading, the secondless, the ocean of bliss, and one that is superior to Pra\u1e6dyag\u0101\u1e6dm\u0101 (the lower Self). There is no doubt about it. How will calamity (or bondage) approach me who am depending upon my own bliss in my heart, who have put to shame the ghost of desires, who look upon this universe as (but) a jugglery and who am not associated with anything. The ignorant with their observance of the castes and orders of life obtain their fruits according to their Karmas. Men who have given up all duties of castes, etc., rest content in the bliss of their own Self. The distinctions of caste and orders of life have divisions among them, have beginning and end, and are very painful. Therefore having given up all identification with sons and as well as body, one should dwell in that endless and most supreme Bliss.\"\nThen Lord Mai\u1e6dreya went to Kailas and having reached it asked Him thus: \"O Lord! please initiate me into the mysteries of the highest \u1e6ca\u1e6d\u1e6dwa.\" To which Mah\u0101\u1e0deva replied: \"The body is said to be a temple. The J\u012bva in it is \u015aiva alone. Having given up all the cast-off offerings of Aj\u00f1\u0101na, one should worship Him with So\u2019ham (I am He). The cognition of everything as non-different from oneself is J\u00f1\u0101na (wisdom). Abstracting the mind from sensual objects is \u1e0chy\u0101na (meditation). Purifying the mind of its impurities is Sn\u0101na (bathing). The subjugation of the In\u1e0driyas (sensual organs) is \u015aaucha (purification). One should drink the nectar of Brahman and beg food for maintaining the body. Having one (thought) alone, he should live in a solitary place without a second. The wise man should observe thus: then be obtains Absolution.\n\"This body is subject to birth and death. It is of the nature of the secretion of the father and mother. It is impure,\nbeing the seat of happiness and misery. (Therefore) bathing is prescribed for touching it. It is bound by the \u1e0ch\u0101\u1e6dus (skin, blood, etc.), is liable to severe diseases, is a house of sins, is impermanent and is of changing appearance and size. (Therefore) bathing is prescribed for touching it. Foul matter is naturally oozing out always from the nine holes. It (body) contains bad odour and foul excrement. (Therefore) bathing is prescribed for touching it. It is connected (or tainted) with the child-birth impurity of the mother and is born with it. It is also tainted with death impurity. (Therefore) bathing is prescribed for touching it. (The conception of) \"I and mine\" is the odour arising from the besmeared dung and urine. The release from it is spoken of as the perfect purification. The (external) purification by means of water and earth is on account of the worldly. The destruction of the threefold affinities (of \u015a\u0101s\u1e6dras, world and body) generates the purity for cleansing Chi\u1e6d\u1e6da. That is called the (real) purification which is done by means of the earth and water of J\u00f1\u0101na (wisdom) and Vair\u0101gya (indifference to objects).\n\"The conception of A\u1e0dwai\u1e6da (non-dualism) should be taken in as the Bhiksha (alms-food); (but) the conception of \u1e0cwai\u1e6da (dualism) should not be taken in. To a Sanny\u0101s\u012b (ascetic), Bhiksha is ordained as dictated by the \u015a\u0101s\u1e6dra and the Guru. After becoming a Sanny\u0101s\u012b, a learned man should himself abandon his native place and live at a distance, like a thief released from prison. When a person gives up Aha\u1e45k\u0101ra (I-am-ness) the son, wealth the brother, delusion the house, and desire the wife, there is no doubt that he is an emancipated person. Delusion, the mother is dead. Wisdom, the son is born. In this manner while two kinds of pollution have occurred, how shall we (the ascetics) observe the San\u1e0dhy\u0101s (conjunction periods)? The Chi\u1e6d (consciousness) of the sun is ever shining in the resplendent \u0100k\u0101\u015b of the heart. He neither sets nor rises; while so, how shall we perform the San\u1e0dhy\u0101s? Ek\u0101n\u1e6da (solitude) is that state of one without second as determined by the words of a Guru. Monasteries or forests are not solitudes. Emancipation is only for those who do not doubt. To those who doubt, there\nis no salvation even after many births. Therefore one should attain faith. (Mere) abandoning of the Karmas or of the Man\u1e6dras uttered at the initiation of a Sanny\u0101s\u012b (ascetic) will not constitute Sanny\u0101sa. The union of J\u012bva (-\u0100\u1e6dm\u0101) (the lower Self) and Parama (-\u0100\u1e6dm\u0101) (the higher Self) at the two San\u1e0dhis (morning and evening) is termed Sanny\u0101sa. Whoever has a nausea for all \u012asha\u1e47a (desires) and the rest as for vomited food, and is devoid of all affection for the body, is qualified for Sanny\u0101sa. At the moment when indifference towards all objects arises in the mind, a learned person may take up Sanny\u0101sa. Otherwise, he is a fallen person. Whoever becomes a Sanny\u0101s\u012b on account of wealth, food, clothes and fame, becomes fallen in both (as a Sanny\u0101s\u012b and as householder); (then) he is not worthy of salvation.\n\"The thought of (contemplation upon) \u1e6ca\u1e6d\u1e6dwas is the transcendental one; that of the \u015a\u0101s\u1e6dras, the middling, and that of Man\u1e6dras, the lowest. The delusion of pilgrimages is the lowest of the lowest. Like one, who, having seen in water the reflection of fruits in the branches of trees, tastes and enjoys them, the ignorant without self-cognition are in vain overjoyed with (as if they reached) Brahman. That ascetic is an emancipated person who does not abandon the internal alms-taking (viz., the meditation upon the non-dual), generating Vair\u0101gya as well as faith the wife, and wisdom the son. Those men (termed) great through wealth, age, and knowledge, are only servants to those that are great through their wisdom as also to their disciples. Those whose minds are deluded by My M\u0101y\u0101, however learned they may be, do not attain Me, the all-full \u0100\u1e6dm\u0101, and roam about like crows, simply for the purpose of filling up their belly, well burnt up (by hunger, etc.). For one that longs after salvation, the worship of images made of stone, metals, gem, or earth, is productive of rebirth and enjoyment. Therefore the ascetic should perform his own heart-worship alone, and relinquish external worship in order that he may not be born again. Then like a vessel full to its brim in an ocean, he is full within and full without. Like a vessel void in the ether, he is void within and void without. Do not become (or\ndifferentiate between) the \u0100\u1e6dm\u0101 that knows or the \u0100\u1e6dm\u0101 that is known. Do become of the form of that which remains, after having given up all thoughts. Relinquishing with their V\u0101san\u0101s the seer, the seen and the visual, worship \u0100\u1e6dm\u0101 alone, the resplendent supreme presence. That is the real supreme State wherein all Sa\u1e45kalpas (thoughts) are at rest, which resembles the state of a stone, and which is neither waking nor sleeping.\"\n\"I am \"I\" (the Self). I am also another (the not-Self). I am Brahman. I am the Source (of all things). I am also the Guru of all worlds. I am of all the worlds. I am He. I am Myself alone. I am Si\u1e0d\u1e0dha. I am the Pure. I am the Supreme. I am. I am always He. I am the Eternal. I am stainless. I am Vij\u00f1\u0101na. I am the Excellent. I am Soma. I am the All. I am without honour or dishonour. I am without Gu\u1e47as (qualities). I am \u015aiva (the auspicious). I am neither dual or non-dual. I am without the dualities (of heat or cold, etc.) I am He. I am neither existence nor non-existence. I am without language. I am the Shining. I am the Glory of void and non-void. I am the good and the bad. I am Happiness. I am without grief. I am Chai\u1e6danya. I am equal (in all). I am the like and the non-like. I am the eternal, the pure, and the ever felicitous. I am without all and without not all. I am S\u0101\u1e6d\u1e6dwika. I am always existing. I am without the number one. I am without the number two. I am without the difference of Sa\u1e6d and Asa\u1e6d. I am without Sa\u1e45kalpa. I am without the difference of manyness. I am the form of immeasurable Bliss. I am one that exists not. I am the one that is not another. I am without body, etc. I am with asylum. I am without asylum. I am without support. I am without bondage or emancipation. I am the pure Brahman. I am He. I am without Chi\u1e6d\u1e6da, etc. I am the supreme and the Supreme of the supreme. I am ever of the form of deliberation and yet am without deliberation. I am He. I am of the nature of the Ak\u0101ra and Uk\u0101ra as also of Mak\u0101ra. I am the earliest. The contemplator and contemplation I am without. I am One that cannot be contemplated upon. I\nam He. I have full form in all. I have the characteristics of Sachchi\u1e0d\u0101nan\u1e0da. I am of the form of places of pilgrimages. I am the higher Self and \u015aiva. I am neither the thing defined nor non-defined. I am the non-absorbed Essence. I am not the measurer, the measure or the measured. I am \u015aiva. I am not the universe. I am the Seer of all. I am without the eyes, etc. I am the full grown. I am the Wise. I am the Quiescent. I am the Destroyer. I am without any sensual organs. I am the doer of all actions. I am One that is content with all Ve\u1e0d\u0101n\u1e6das (either books or \u0100\u1e6dmic Wisdom). I am the easily attainable. I have the name of one that is pleased as well as one that is not. I am the fruits of all silence. I am always of the form of Chinm\u0101\u1e6dra (Absolute Consciousness). I am always Sa\u1e6d (Be-ness) and Chi\u1e6d (Consciousness). I am one that has not anything in the least. I am not one that has not anything in the least. I am without the heart-Gra\u1e47thi (knot). I am the Being in the middle of the lotus. I am without the six changes. I am without the six sheaths and without the six enemies. I am within the within. I am without place and time. I am of the form of happiness having the quarters as My garment. I am the emancipated One, without bondage. I am without the \"no\". I am of the form of the part-less. I am the partless. I have Chi\u1e6d\u1e6da, though released from the universe. I am without the universe. I am of the form of all light. I am the Light (Jyo\u1e6dis) in Chinm\u0101\u1e6dra (Absolute Consciousness). I am free from the three periods (of time past, present, and future). I am without desires. I am without body. I am One that has no body. I am Gu\u1e47aless. I am alone. I am without emancipation. I am the emancipated One. I am ever without emancipation. I am without truth or untruth. I am always One that is not different from Sa\u1e6d (Be-ness). I have no place to travel. I have no going, etc. I am always of the same form. I am the Quiescent. I am Purusho\u1e6d\u1e6dama (the Lord of Souls). There is no doubt that he who has realised himself thus, is Myself. Whoever hears (this) once becomes himself Brahman, yea, he becomes himself Brahman. Thus is the Upanisha\u1e0d.\"","title":"Thirty Minor Upanishads: 4. Mai\u1e6dreya-Upanisha\u1e0d...","type":"page"}