{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu11.htm","path":"hin/tmu/tmu11.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu11.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nOm. Pai\u1e45gala, having served under Y\u0101j\u00f1avalkya for twelve years, asked him to initiate him into the supreme mysteries of Kaivalya. To which Y\u0101j\u00f1avalkya replied thus: \"O gentle one, at first, this (universe) was Sa\u1e6d (Be-ness) only. It (Sa\u1e6d) is spoken of as Brahman which is ever free (from the trammels of matter), which is changeless, which is Truth, Wisdom, and Bliss, and which is full, permanent, and one only without a second. In It, was like a mirage in the desert, silver in mother-of-pearl, a person in the pillar, or colour, etc., in the crystals, m\u016blaprak\u1e5b\u1e6di, having in equal proportions the gu\u1e47as, red, 2 white, and black, and being beyond the power of speech. That which is reflected in it is S\u0101kshi-Chai\u1e6danya (lit., the witness-consciousness), It (m\u016blaprak\u1e5b\u1e6di) undergoing again change becomes with the preponderance of Sa\u1e6d\u1e6dva (in it), \u0100vara\u1e47a 3 \u015aak\u1e6di named avyak\u1e6da. That which is reflected in it (Avyak\u1e6da) is \u012a\u015bvara-Chai\u1e6danya. He (\u012a\u015bvara) has M\u0101y\u0101 under his control, is omniscient, the original cause of creation, preservation, and dissolution, and the seed of this universe. He causes the universe which was latent in Him, to manifest itself through the bonds of karma of all creatures like a painted canvas unfurled. Again through the extinction\nof their karmas, he makes it disappear. In Him alone is latent all the universe, wrapped up like a painted cloth. Then from the supreme (\u0100vara\u1e47a) \u015aak\u1e6di, dependent on (or appertaining to \u012a\u015bvara, arose, through the preponderance of Rajas, Vikshepa 1 \u015aak\u1e6di called Maha\u1e6d. That which is reflected in it is Hira\u1e47yagarbha-Chai\u1e6danya. Presiding (as He does) over Maha\u1e6d, He (Hira\u1e47yagarbha) has a body, both manifested and unmanifested. 2 From Vikshepa \u015aak\u1e6di, of Hira\u1e47yagarbha arose, through the preponderance of \u1e6camas, the gross \u015aak\u1e6di called aha\u1e45k\u0101ra. That which is reflected in it is Vir\u0101t-Chai\u1e6danya. He (Vir\u0101t) presiding over it (aha\u1e45k\u0101ra) and possessing a manifested body becomes Vish\u1e47u, the chief Purusha and protector of all gross bodies. From that \u0100\u1e6dm\u0101 arose \u0101k\u0101\u015b; from \u0101k\u0101\u015b arose v\u0101yu, from v\u0101yu agni, from agni apas, and from apas p\u1e5b\u1e6dhiv\u012b. The five \u1e6danm\u0101\u1e6dras 3 (rudimentary properties) alone are the gu\u1e47as (of the above five). That generating cause of the universe (\u012a\u015bvara) wishing to create and having assumed \u1e6damo-gu\u1e47a, wanted to convert the elements which were subtle \u1e6danm\u0101\u1e6dras into gross ones. In order to create the universe, he divided into two parts each of those divisible elements; and having divided each moiety into four parts, made a fivefold mixture, each element having moiety of its own original element and one-fourth of a moiety of each of the other elements, and thus evolved out of the fivefold classified gross elements, the many myriads of Brahm\u0101\u1e47das (Brahma's egg or macrocosm), the fourteen worlds pertaining to each sphere, and the spherical gross bodies (microcosm) fit for the (respective) worlds. Having divided the Rajas-essence of the five elements into four parts, He out of three such parts created (the five) pr\u0101\u1e47as having fivefold function. Again out of the (remaining) fourth part, He created karmen\u1e0driyas (the organs of action). Having divided their Sa\u1e6d\u1e6dva-essence into four parts, He out of three such parts created the anta\u1e25kara\u1e47a (internal organ) having fivefold\nfunction. Out of the (remaining) fourth part of \u015aa\u1e6d\u1e6dva-essence, he created the j\u00f1\u0101nen\u1e0driyas (organs of sense). Out of the collective totality of Sa\u1e6d\u1e6dva-essence, He created the \u1e0deva\u1e6d\u0101s (deities) ruling over the organs of sense and actions. Those (\u1e0deva\u1e6d\u0101s) He created, He located in the spheres (pertaining to them). They through His orders, began to pervade the macrocosm. Through His orders, Virat associated with aha\u1e45k\u0101ra created all the gross things. Through His orders, Hira\u1e47yagarbha protected the subtle things. Without Him, they that were located in their spheres were unable to move or to do anything. Then He wished to infuse che\u1e6dana (life) into them. Having pierced the Brahm\u0101\u1e47da (Brahma's egg or macrocosm) and Brahmaran\u1e0dhras (head-fontanelle) in all the microcosmic heads, He entered within. Though they were (at first) inert, they were then able to perform karmas like beings of intelligence. The omniscient \u012a\u015bvara entered the microcosmic bodies with a particle of M\u0101y\u0101 and being deluded by that M\u0101y\u0101, acquired the state of diva. Identifying the three bodies with Himself, He acquired the state of the actor and enjoyer. Associated with the attributes of the states of j\u0101gra\u1e6d, svapna, sushup\u1e6di, trance, and death and being immersed in sorrow, he is (whirled about and) deluded like water-lift or potter's wheel, as if subject to birth and death.\"\nPai\u1e45gala again addressed Y\u0101j\u00f1avalkya thus: \"How did \u012a\u015bvara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of J\u012bva?\" To which Y\u0101j\u00f1avalkya replied: \"I shall tell in detail the nature of J\u012bva and \u012a\u015bvara, together with a description of the origin of the gross, subtle, and k\u0101ra\u1e47a (causal) bodies. Hear attentively with one-pointed mind.\n\"\u012a\u015bvara having taken a small portion of the quintuplicated mah\u0101-bh\u016b\u1e6das, (the great elements), made in regular order the gross bodies, both collective and segregate. The skull, the skin, the intestines, bone, flesh, and nails are of the essence of p\u1e5b\u1e6dhiv\u012b. Blood, urine, saliva, sweat and others are of the essence of\n\u0101pas. Hunger, thirst, heat, delusion, and copulation are of the essence of agni. Walking, lifting, breathing and others are of the essence of v\u0101yu. Passion, anger, etc., are of the essence of \u0101k\u0101\u015b. The collection of these having touch and the rest is this gross body that is brought about by karma, that is the seat of egoism in youth and other states and that is the abode of many sins. Then He created pr\u0101\u1e47as out of the collective three parts of Rajas-essence of the fivefold divided elements. The modifications of pr\u0101\u1e47a are pr\u0101\u1e47a, ap\u0101na, vy\u0101na, ud\u0101na, and sam\u0101na; n\u0101ga, karma, k\u1e5bkara, \u1e0deva\u1e0da\u1e6d\u1e6da and dhana\u00f1jaya are the auxiliary pr\u0101\u1e47as. (Of the first five), the heart, anus, navel, throat and the whole body are respectively the seats. Then He created the karmen\u1e0driyas out of the fourth part of the Rajas-gu\u1e47a. Of 'Olds' and the rest the mouth, legs, hands, and the organs of secretion and excretion are the modifications. Talking, walking, lifting, excreting, and enjoying are their functions. Likewise out of the collective three parts of Sa\u1e6d\u1e6dva-essence, He created the anta\u1e25kara\u1e47a (internal organ). An\u1e6da\u1e25kara\u1e47a, 1 manas, bu\u1e0d\u1e0dhi, chi\u1e6d\u1e6da, and aha\u1e45k\u0101ra are the modifications. Sa\u1e45kalpa (thought), certitude, memory, egoism, and anusan\u1e0dh\u0101na (inquiry) are their functions. Throat, face, navel, 2 heart, and the middle of the brow are their seats. Out of the (remaining) fourth part of Sa\u1e6d\u1e6dva-essence, He created the j\u00f1\u0101nen\u1e0driyas (organs of sense). Ear, skin, eyes, tongue, and nose are the modifications. Sound, touch, form, taste, and odour are their functions. \u1e0cik (the quarters), V\u0101yu, Arka (the sun), Varu\u1e47a, A\u015bvini \u1e0cevas, In\u1e0dra, Upen\u1e0dra, M\u1e5b\u1e6dyu (the God of death), Praj\u0101pa\u1e6di, the Moon, Vish\u1e47u the four-faced Brahma and \u015aambhu (\u015aiva) are the presiding deities of the organs. There are the five ko\u015bas (sheaths), viz., annamaya, pr\u0101\u1e47amaya, manomaya, vij\u00f1\u0101namaya, and \u0101nan\u1e0damaya. Annamaya sheath is that which is created and developed out of the essence of food, and is absorbed into the earth which is of the form of food. It alone is the gross body. The pr\u0101\u1e47as with the karmen\u1e0driyas (organs of action) is the pr\u0101\u1e47amaya\nsheath. Manas with the j\u00f1\u0101nen\u1e0driyas (organs of sense) is the manomaya sheath. Bu\u1e0d\u1e0dhi with the j\u00f1\u0101nen\u1e0driyas is the vij\u00f1\u0101namaya sheath. These three sheaths constitute the li\u1e45ga\u015bar\u012bra (or the subtle body). (That which tends to) the aj\u00f1\u0101na (ignorance) of the Reality (of \u0100\u1e6dm\u0101) is the \u0101nan\u1e0damaya sheath. This is the k\u0101ra\u1e47a body. Moreover the five organs of sense, the five organs of action, the five pr\u0101\u1e47as and others, the five \u0101k\u0101\u015b and other elements, the four internal organs, avi\u1e0dy\u0101, passion, karma, and Lamas\u2014all these constitute this town (of body).\n\"Vir\u0101t, under the orders of \u012a\u015bvara having entered this microcosmic body, and having bu\u1e0d\u1e0dhi as his vehicle, reaches the state of Vi\u015bva. Then he goes by the several names of Vi\u00f1j\u0101n\u0101\u1e6dma, Chi\u1e0d\u0101bh\u0101sa, Vi\u015bva, Vy\u0101vah\u0101rika, the one presiding over the waking gross body and the one generated by karma. S\u016b\u1e6dr\u0101\u1e6dm\u0101, under the orders of \u012a\u015bvara, having entered the microcosmic subtle body, and having manas as his vehicle, reaches the \u1e6caijasa state. Then he goes by the names of \u1e6daijasa, pr\u0101\u1e6dibh\u0101sika and svapnakalpi\u1e6da (the one bred out of dream). Then under the orders of \u012a\u015bvara, he who is coupled with avyak\u1e6da, the vehicle of M\u0101y\u0101 having entered the microcosmic k\u0101ra\u1e47a body, reaches the state of praj\u00f1\u0101. He goes then by the names of praj\u00f1\u0101, avichchinna, and p\u0101ram\u0101r\u1e6dhika and sushup\u1e6dhi-abhim\u0101ni (the presider over sushup\u1e6di). Such sacred sentences, as \u1e6ca\u1e6d\u1e6dvamasi (That art thou) and others, speak of the identity with the Brahman of the P\u0101ram\u0101r\u1e6dhika-J\u012bva enveloped by aj\u00f1\u0101na, which is but a small particle of avyak\u1e6da; but not vy\u0101vah\u0101rika and pr\u0101\u1e6dibh\u0101sika (J\u012bvas). It is only that chai\u1e6danya which is reflected in anta\u1e25kara\u1e47a that attains the three states. When it assumes the three states of j\u0101gra\u1e6d, swapna, and sushup\u1e6di, it is like a water-lift as if grieved, born and dead. There are five avas\u1e6dh\u0101s\u2014j\u0101gra\u1e6d, swapna, sushup\u1e6di, m\u016brchchh\u0101 (trance), and death. J\u0101gra\u1e6d avas\u1e6dh\u0101 is that in which there is the perception of objects, of sound, etc., through the grace of the \u1e0deva\u1e6d\u0101 presiding over each of them. In it, the J\u012bva, being in the middle of the eyebrows and pervading the body from head to foot, becomes the agent of actions, such as doing, hearing and others. He becomes also the enjoyer of the\nfruits thereof; and such a person doing karma for the fruits thereof goes to other worlds and enjoys the same there. Like an emperor tired of worldly acts (in the waking state), he strives to find the path to retire into his abode within. The svapna avas\u1e6dh\u0101 is that in which, when the senses are at rest, there is the manifestation of the knower and the known, along with the affinities of (things enjoyed in) the waking state. In this state Vi\u015bva alone, its actions in the waking state having ceased, reaches the state of \u1e6caijasa (of \u1e6dejas or effulgence), who moves in the middle of the n\u0101d\u012bs (nerves), illuminates by his lustre the heterogeneity of this universe which is of the form of affinities, and himself enjoys according to his wish. The sushup\u1e6di avas\u1e6dh\u0101 is that in which the chi\u1e6d\u1e6da is sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its stomach filled, so the J\u012bva being tired of the actions of the world in the waking and dreaming states, enters aj\u00f1\u0101na and enjoys bliss. Then trance is attained which resembles death, and in which one with his collection of organs quails, as it were, through fear and aj\u00f1\u0101na, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avas\u1e6dh\u0101 is that which is other than the avas\u1e6dh\u0101s of j\u0101gra\u1e6d, svapna, sushup\u1e6di, and trance, which produces fear in all J\u012bvas from Brahma down to small insects and which dissolves the gross body. The J\u012bva, that is surrounded by avi\u1e0dy\u0101 and the subtle elements, takes with it the organs of sense and action, their objects, and pr\u0101\u1e47as along with the k\u0101mic karmas and goes to another world, assuming another body. Through the ripening of the fruits of previous karmas, the J\u012bva has no rest like an insect in a whirlpool. It is only after many births that the desire of emancipation arises in man through the ripening of good karma. Then having resorted to a good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be inquiry (into \u0100\u1e6dm\u0101). The Reality should be ascertained through a\u1e0dhy\u0101ropa (illusory attribution) and apav\u0101d (withdrawal or recession of that idea). Therefore there\nshould be always inquiring into the universe, J\u012bva and Param\u0101\u1e6dm\u0101. Were the true nature of J\u012bva and the universe known, then there remains Brahman which is non-different from Pra\u1e6dyag\u0101\u1e6dm\u0101.\"\nThen Pai\u1e45gala asked Y\u0101j\u00f1avalkya to offer an exposition on the mah\u0101v\u0101kyas (sacred sentences of the Ve\u1e0das). To which Y\u0101j\u00f1avalkya replied: \"One should scrutinise (the sacred sentences), \u1e6ca\u1e6d\u1e6dvamasi (That art thou), \u1e6cvam\u1e6da\u1e0dasi (Thou art That), \u1e6cwambrahmasi (Thou art Brahman) and Ahambrahm\u0101smi (I am Brahman). The word '\u1e6ca\u1e6d' denotes the cause of the universe that is variegated beyond perception, has the characteristics of omniscience, has M\u0101y\u0101 as His vehicle and has the attributes of Sachchi\u1e0d\u0101nan\u1e0da. It is He that is the basis of the notion 'I' which has the differentiated knowledge produced by anta\u1e25kara\u1e47a; and it is He that is denoted by the word '\u1e6cwam' (Thou). That is the undifferentiated Brahman which remains as the aim (or meaning) of the words \u1e6ca\u1e6d and \u1e6cvam after freeing itself from M\u0101y\u0101 and Avi\u1e0dy\u0101 which are respectively the vehicles of Param\u0101\u1e6dm\u0101 and J\u012bv\u0101\u1e6dm\u0101. The inquiry into the real significance of the sentences \u1e6ca\u1e6d\u1e6dvamasi and Ahambrahm\u0101smi forms (what is called) \u015brava\u1e47a (hearing\u2014the first stage of inquiry). To inquire in solitude into the significance of \u015brava\u1e47a is manana. The concentration of the mind with one-pointedness upon that which should be sought after by \u015brava\u1e47a and manana is ni\u1e0di\u1e0dhy\u0101sana. Sam\u0101\u1e0dhi is that state in which chi\u1e6d\u1e6da having given up (the conception of the difference of) the meditator and the meditation, becomes of the form of the meditated like a lamp in a place without wind. Then arise the modifications pertaining to \u0100\u1e6dm\u0101. Such (modifications) cannot be known; but they can only be inferred through memory (of the sam\u0101\u1e0dhi state). The myriads of karmas committed in this beginningless cycle of rebirths are annihilated only through them. Through proficiency in practice, the current of nectar 1\nalways rains down in diverse ways. Therefore those who know Yoga call this sam\u0101\u1e0dhi, \u1e0dharma-megha (cloud). Through these (modifications of \u0100\u1e6dm\u0101), the collection of affinities is absorbed without any remainder whatever. When the accumulated good and bad karmas are wholly destroyed, these sentences (\u1e6ca\u1e6d\u1e6dvamasi and Ahambrahm\u0101smi), like the myrobalan in the palm of the hand, bring him face to face with the ultimate Reality, though It was before invisible. Then he becomes a J\u012bvanmuk\u1e6da.\n\"\u012a\u015bvara wished to produce non-quintuplication (or involution) in the fivefold differentiated elements. Having drawn into their cause Brahma's egg and its effects of worlds, and mixed together the subtle organs of sense and action and the four internal organs and dissolved all things composed of the elements into their cause, the five elements, He then caused p\u1e5b\u1e6dhiv\u012b to merge into water, water into agni, agni into v\u0101yu, and v\u0101yu into \u0101k\u0101\u015b, \u0101k\u0101\u015b into aha\u1e45k\u0101ra, aka\u1e45k\u0101ra into maha\u1e6d, maha\u1e6d into avyak\u1e6da, and avyak\u1e6da into Purusha in regular order. Virat, Hira\u1e47yagarbha and \u012a\u015bvara being freed from the vehicle of M\u0101y\u0101, are absorbed into Param\u0101\u1e6dm\u0101. This gross body composed of the five differentiated elements and obtained through accumulated karma, is merged into its subtle state of non-quintuplicated elements, through the extinction of (bad) karma and increase of good karma, then attains its k\u0101ra\u1e47a (causal) state and (finally) is absorbed into its cause, (viz.,) K\u016btas\u1e6dha-Pra\u1e6dyag\u0101\u1e6dma. Vi\u015bva and \u1e6caijasa and Pr\u0101j\u00f1a, their up\u0101\u1e0dhi (of avi\u1e0dy\u0101) having become extinct, are absorbed in Pra\u1e6dyag\u0101\u1e6dm\u0101. This sphere (of universe) being burnt up by the fire of j\u00f1\u0101na is absorbed along with its cause into Param\u0101\u1e6dm\u0101. Therefore a Br\u0101hma\u1e47a should be careful and always meditate upon the identity of \u1e6ca\u1e6d and \u1e6cvam. Then \u0100\u1e6dm\u0101 shines, like the sun freed from the (obscuration of the) clouds. One should meditate upon \u0100\u1e6dm\u0101 in the midst (of the body) like a lamp within a jar.\n\"\u0100\u1e6dm\u0101, the K\u016btas\u1e6dha, should be meditated upon as being of the size of a thumb, as being of the nature of the jyo\u1e6dis (light) without smoke, as being within, illuminating all and as being\nindestructible. That Muni (sage) who meditates (upon \u0100\u1e6dm\u0101 always) until sleep or death comes upon him passes into the state of (J\u012bvanmuk\u1e6di) emancipation like the immovable state of the wind. Then there remains that One (Brahman) without sound, touch, free from destruction, without taste or odour, which is eternal, which is without beginning or end, which is beyond, the \u1e6ca\u1e6d\u1e6dva of Maha\u1e6d, and which is permanent and without stain or disease.\"\nThen Pai\u1e45gala addressed Y\u0101j\u00f1avalkya thus: \"To the wise, what is their karma? And what is their state?\" To which Y\u0101j\u00f1avalkya replied: \"A lover of moksha, having humility 1 and other possessions (or virtues), enables twenty-one generations to cross (to \u0100\u1e6dm\u0101). One through his being a Brahmavi\u1e6d 2 alone enables 101 generations to cross. Know \u0100\u1e6dm\u0101 to be the rider and the body as the chariot. Know also bu\u1e0d\u1e0dhi as the charioteer and manas as the reins. The wise say the organs are the horses, the objects are the roads (through which the horses travel) and the hearts are the moving balloons. Mah\u0101\u1e5bshis say that \u0100\u1e6dm\u0101, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual N\u0101r\u0101ya\u1e47a alone that is established in the heart. Till his pr\u0101rab\u1e0dha karma 3 is worn out, he exists (in his body) as in the (cast-off) slough of a serpent (without any desire for the body). An emancipated person having such a body roves about like a moon gladdening all with no settled place of abode. He gives up his body whether in a sacred place, or in a cha\u1e45d\u0101la's (out-caste's) house (without any distinction whatever), and attains salvation. Such a body (when seen by a person) should be offered as a sacrifice to \u1e0dik (the quarters) or should be buried (underground). It is only to Purusha (the wise) that sanny\u0101sa (renunciation) is ordained and not to others. In case of the\ndeath of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed); neither the ceremonies of fire (as burning the body, homa, etc.); nor the pi\u1e47da (balls of rice), nor ceremonies of water, nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, so a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wisdom there is neither \u015br\u0101\u1e0d\u1e0dha 1 (required to be performed), nor (funeral) ceremony. So long as there is the up\u0101\u1e0dhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru's wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chi\u1e6d and resigned, and having the discrimination arising from the attainment of wisdom \"I am He,\" he should concentrate his heart on Param\u0101\u1e6dm\u0101 and obtain firm peace in his body, then he becomes of the nature of Jyo\u1e6dis, void of manas and bu\u1e0d\u1e0dhi. Of what avail is milk to one content with nectar? Of what avail are the Ve\u1e0das to him who has known his \u0100\u1e6dm\u0101 thus? For a Yogin content with the nectar of wisdom, there is nothing more to be done. If he has to do anything, then he is not a knower of \u1e6ca\u1e6d\u1e6dva. Pra\u1e6dyag\u0101\u1e6dm\u0101 though far (or difficult of attainment), is not far; though in the body, he is devoid of it (since) he is all-pervading. After having purified the heart and contemplated on the One without disease (viz., Brahman), the cognizing of 'I' as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so J\u012bv\u0101\u1e6dm\u0101 and Param\u0101\u1e6dm\u0101 are without difference. When the body is rendered bright through wisdom and the bu\u1e0d\u1e0dhi becomes of the partless One, then the wise man burns the bondage of karma through the fire of Brahma-j\u00f1\u0101na. Then he becomes purified, of the nature of the non-dual named Parme\u015bvara and the light like the stainless \u0101k\u0101\u015b. Like water mixed with water, so J\u012bva (-\u0100\u1e6dm\u0101) becomes up\u0101\u1e0dhiless (or freed from the bonds of matter). \u0100\u1e6dma, is, like \u0101k\u0101\u015b, of an invisible form. (Therefore) the inner \u0100\u1e6dm\u0101 is invisible like v\u0101yu. Though he is within and without, he is the immovable\n[paragraph continues] \u0100\u1e6dm\u0101. Through the torch of wisdom, the internal \u0100\u1e6dm\u0101 sees (or knows) .\n\"A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading \u0101k\u0101\u015b. It should be known that \u0100\u1e6dm\u0101 is absorbed as truly as the \u0101k\u0101\u015b in the pot (when broken). Then he attains the all-pervading wisdom-light that is without support. Though men should perform \u1e6dapas standing on one leg for a period of 1,000 years, it will not, in the least, be equal to one-sixteenth part of \u1e0dhy\u0101nayoga. One desirous of knowing what j\u00f1\u0101na (wisdom) and j\u00f1eya (the object to be known) are, will not be able to attain his desired end, even though he may study the \u015a\u0101s\u1e6dras for 1,000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (Therefore) after having given up (the study of) the many \u015a\u0101s\u1e6dras, one should worship that which is sa\u1e6dya (truth). The many karmas, purity (of mind and heart), japa (the muttering of man\u1e6dras), sacrifice and pilgrimages\u2014all these should be observed till \u1e6ca\u1e6d\u1e6dva is known. For Mahatmas (noble souls) to be always in (the conception of) 'I am Brahman' conduces to their salvation. There are two causes (that lead) to bondage and emancipation. They are 'mine' and 'not mine'. Through 'mine' creatures are bound, whereas through 'not mine' they are released from bondage. When the mind attains the state of Unmani (above manas, viz., when it is destroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goes, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever it is). That which is equal in all is Brahman alone. One may attain the power to strike the \u0101k\u0101\u015b with his fist; he may appease his hunger by eating husks (of grain), but never shall he attain emancipation who has not the self-cognition, 'I am Brahman'.\n\"Whoever recites this Upanisha\u1e0d becomes as immaculate as Agni. He becomes as pare as Brahma. He becomes as pure as V\u0101yu. He becomes like one who has bathed in all the holy waters. He becomes like one who has studied all the Ve\u1e0das. He becomes like one that has undergone all ve\u1e0dic observances. He\nobtains the fruit of the recitation of I\u1e6dih\u0101sas 1, Pur\u0101\u1e47as and Ru\u1e0draman\u1e6dras a lakh of times. He becomes like one that has pronounced Pra\u1e47ava (Om) ten thousand times. He purifies his ancestors ten degrees removed and his descendants ten degrees removed. He becomes purified of all those that sit with him for dinner. He becomes a great personage. He becomes purified from the sins of the murder of a Brahman, the drinking of alcohol, theft of gold, and sexual cohabitation with Guru's wife, and from the sins of associating with those that commit such sins.\n\"Like the eye pervading the \u0101ka\u015b (seeing without effort everything above), a wise man sees (always) the supreme Seat of Vish\u1e47u. The Br\u0101hma\u1e47as who have always their spiritual eyes wide open praise and illuminate in diverse ways the supreme Seat of Vish\u1e47u. Om: This Upanisha\u1e0d is truth.\"\n43:1 This Upanisha\u1e0d is so called after the questioner.\n43:2 Rajas, Sa\u1e6d\u1e6dva and \u1e6camas colours.\n43:3 \u0100vara\u1e47a \u015aak\u1e6di literally means the veiling or contracting power. This is it that produces egoism. It may be called the centripetal force.\n44:1 Vikshepa \u1e62ak\u1e6di (lit.,) is the expanding power. It may be called the centrifugal force.\n44:2 The account given here though differing from that in other books may be justified.\n44:3 They are sound, touch, form, taste, and odour.\n46:1 The fifth aspect of anta\u1e25kara\u1e47a is made to be itself, having the function of anusan\u1e0dh\u0101na or inquiry, though others call it otherwise.\n46:2 Navel is the seat of chi\u1e6d\u1e6da.\n49:1 It is said that in sam\u0101\u1e0dhi astral nectar flows from the head down which the Yogins are said to drink and which gives them infinite bliss.\n51:1 Humility and other virtues twenty in number are described in Bhagava\u1e0d-Gi\u1e6d\u0101, Chapter XIII.\n51:2 There are four classes of Brahma J\u00f1\u0101n\u012bs or initiates of whom this is one.\n51:3 That portion of past karma which is being enjoyed in this life.\n52:1 The yearly ceremonies in honour of the dead.\n54:1 I\u1e6dih\u0101sas are the R\u0101m\u0101ya\u1e47a and the Mah\u0101bh\u0101ra\u1e6da.","title":"Thirty Minor Upanishads: 9. Pai\u1e45gala-Upanisha\u1e0d...","type":"page"}