{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu13.htm","path":"hin/tmu/tmu13.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu13.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nThen he (Raikva 1) asked: \"What was at first?\" To which (He the Lord) replied:\n\"There was neither Sa\u1e6d 2 nor asa\u1e6d nor Sa\u1e6d-asa\u1e6d. From it, \u1e6damas (darkness) was evolved. From \u1e6damas came bh\u016b\u1e6d\u0101\u1e0di; 3from bh\u016b\u1e6d\u0101\u1e0di came \u0101k\u0101\u015b, from \u0101k\u0101\u015b, v\u0101yu; from v\u0101yu, agni (fire); from agni, \u0101pas (water); and from \u0101pas, p\u1e5b\u1e6dhiv\u012b (earth). Then it became an egg. After remaining so for one (divine) year, it split into two and became earth below, 4 the \u0101k\u0101\u015b above and in the midst, the infinite Purusha of a divine form of myriads of heads, eyes, feet and hands. Prior to the bh\u016b\u1e6das (elements), he had evolved M\u1e5b\u1e6dyu (time or death) of three letters 5, three heads, and three feet, and having a kha\u1e47da-para\u015bu 6 (broken\naxe). To him, Brahma (the Purusha) spoke. He entered Brahma himself and evolved mentally the seven sons 1 and these Havir\u0101ts (or sons) as well as the seven praj\u0101pa\u1e6dis (progenitors). Br\u0101hma\u1e47as 2 were born from His mouth, Ksha\u1e6d\u1e6driyas from His hands, Vai\u015byas from His thighs, and from the feet were born the \u015au\u1e0dras. The moon was born from His manas (mind), the sun from His eyes, v\u0101yu from (His) ears and pr\u0101\u1e47as from (His) heart. Thus all things were born.\"\n\"From ap\u0101na came Nish\u0101\u1e0das, Yakshas, R\u0101kshasas, and Gan\u1e0dharvas. From (His) bones, arose the mountains. From His hairs arose the herbs and the trees. From His forehead, Ru\u1e0dra was born through His anger. The breath of this great Being became the \u1e5agve\u1e0da, Yajurve\u1e0da, S\u0101mave\u1e0da, A\u1e6dharvave\u1e0da, \u015a\u012bksh\u0101 (the science of the proper pronunciation and articulation of sounds), Kalpa (the science of methodology), Vy\u0101kara\u1e47a (grammar), Niruk\u1e6da (glossarial explanation of obsolete and other terms in Ve\u1e0das), Chhan\u1e0das (prosody or ve\u1e0dic metre), Jyo\u1e6disha (astronomy), Ny\u0101ya (logic), M\u012bm\u0101ms\u0101 (including rituals and ve\u1e0d\u0101n\u1e6da), Dharma\u015b\u0101s\u1e6dras, commentaries, glosses and all beings. This \u0100\u1e6dm\u0101 (or the Self of Purusha) is Hira\u1e47yajyo\u1e6dis (or golden or effulgent Light) into which all the universe is absorbed. He divided \u0100\u1e6dm\u0101 (his Self) into two moieties; out of one moiety, the woman was created; and out of the other, man. Having become a \u1e0ceva, He created the \u1e0cevas. Having become a \u1e5ashi, He created the \u1e5ashis; also He created Yakshas, R\u0101kshasas, Gan\u1e0dharvas, wild and domestic beasts and others such as cows, bulls, mares and horses, she-asses and asses and Vi\u015bvambhara (the Supporter) and Vi\u015bvambhar\u0101 (the earth). Becoming Vai\u015bv\u0101nara (fire) at the end (of creation), He burnt up all objects. Then (in dissolution), p\u1e5b\u1e6dhiv\u012b was absorbed in \u0101pas, \u0101pas in agni, agni in v\u0101yu, v\u0101yu in \u0101ka\u015b, \u0101ka\u015b in in\u1e0driyas (organs),\nin\u1e0driyas into \u1e6danm\u0101\u1e6dras (rudimentary properties), \u1e6danm\u0101\u1e6dras into bh\u016b\u1e6d\u0101\u1e0di, bh\u016b\u1e6d\u0101\u1e0di into maha\u1e6d, maha\u1e6d into avyak\u1e6da, avyak\u1e6da into akshara (the indestructible), akshara into Lamas (darkness). And Lamas becomes one with the supreme Lord. And then there is neither Sa\u1e6d nor asa\u1e6d, nor Sa\u1e6d-asa\u1e6d. This is the teaching of Nirv\u0101\u1e47a and this is the teaching of the Ve\u1e0das. Yea, This is the teaching of the Ve\u1e0das.\"\n\"At first, there was Asa\u1e6d, unborn, non-existent, unsupported, soundless, touchless, formless, tasteless, odourless, and decayless. The undaunted man never grieves, as he knows \u0100\u1e6dm\u0101 to be great, all-pervading and unborn. It (\u0100\u1e6dma) is pr\u0101\u1e47aless, mouthless, earless, tongueless, manas-less, \u1e6dejas-less, eyeless, nameless, go\u1e6draless (or clanless), headless, handless, feetless, non-unctuous, bloodless, non-measurable, neither long nor short, neither gross nor atomic, neither great nor small, endless, indescribable, nonreturnable, non-luminous, not hidden, having neither inside nor outside, neither eating anything nor being eaten by others. Some one (out of many) attains to this (\u0100\u1e6dm\u0101) by the six means of sa\u1e6dya (truth), \u1e0d\u0101na (charity), \u1e6dapas (religious austerities), non-injury to any creature, celibacy and complete indifference to worldy objects; 1 and there are no other means. Whoever feels happy with the thought 'I know That', that learned person's pr\u0101\u1e47a will never get out of his body at the moment of death, but will become absorbed in Brahman; and being absorbed in Brahman, he attains the state of Brahman Itself as he who knows this.\"\n\"In the middle of the heart is a red fleshy mass in which is the \u1e0dahara-lotus. Like the lotus, it opens into many (petals). There are ten openings in the heart. The (different kinds of) pr\u0101\u1e47as are located there. Whenever he (\u0100\u1e6dm\u0101) is united with\npr\u0101\u1e47a, he sees cities with rivers and other variegated things; when united with vy\u0101na, he sees \u1e0cevas and \u1e5ashis; when united with ap\u0101na, he sees Yakshas, R\u0101kshasas and Gan\u1e0dharvas; when united with ud\u0101na, he perceives the celestial world, \u1e0cevas, Skan\u1e0da (K\u0101r\u1e6dikeya or the six-faced Mars), and Jayan\u1e6da (In\u1e0dra's son); when united with sam\u0101na, he sees the celestial world and the treasures (of Kubera); when united with rambh\u0101 (a n\u0101di hereafter given out), he sees whatever is seen or not seen, heard or not heard, eaten or not eaten, asa\u1e6d or Sa\u1e6d and all else.\n\"There are ten midis; in each of these are seventy-one. And these become 72,000 branch n\u0101dis. When \u0100\u1e6dm\u0101 sleeps therein, it produces sound; but when \u0100\u1e6dm\u0101 sleeps in the second ko\u015ba (or sheath) then it sees this world and the higher as also knows all the sounds. This is spoken of as sampras\u0101\u1e0da (deep sleep rest). Then pr\u0101\u1e47a protects the body. The n\u0101dis are full of blood, of the colours green, blue, yellow, red, and white. Now this \u1e0dahara-lotus has many petals like a lily. Like a hair divided into 1,000 parts, the n\u0101dis called hi\u1e6da are. The divine \u0100\u1e6dm\u0101 sleeps in the \u0101k\u0101\u015b of the heart, in the supreme ko\u015ba (or \u0101nan\u1e0damaya sheath); sleeping there, it has no desires, no dreams, no \u1e0deva-worlds, no yaj\u00f1as or sacrificer, no mother or father, no relative, no kinsman, no thief, or no Brahman-slayer. Its body is \u1e6dejas (resplendent effulgence) and of the nature of nectar (or the immortal). It is as if in sport, a water-lotus. When he returns again to the waking state by the same way (he quitted or went in before to the heart), he is Samr\u0101t 1. Thus says he.\"\n\"That which joins one place (or centre) with another is the n\u0101dis which bind them. The eye is a\u1e0dhy\u0101\u1e6dm\u0101, (pertaining to the body); the visible objects are \u0101\u1e0dhibh\u016b\u1e6da (pertaining to the\nelements) and the sun is a\u1e0dhidaiva\u1e6da (spiritual). The n\u0101dis form their bond (or connect them). He who moves in the eye, in the visible, in the sun, in the midis, in pr\u0101\u1e47a, in vij\u00f1\u0101na, 1 in \u0101nan\u1e0da, in the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The ear is adhy\u0101\u1e6dma, the audible a\u1e0dhibh\u016b\u1e6da, and \u1e0dik (the quarters) is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the ear, in the audible, in the quarters, in the n\u0101dis, in pr\u0101\u1e47a, in vij\u00f1\u0101na, in \u0101nan\u1e0da, in the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The nose is adhy\u0101\u1e6dma, the odoriferous a\u1e0dhibh\u016b\u1e6da, and the earth is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the nose, the odoriferous, the earth, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The tongue is adhy\u0101\u1e6dma: the tastable a\u1e0dhibh\u016b\u1e6da, and Varu\u1e47a is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the tongue, the tastable, Varu\u1e47a, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101ka\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The skin is adhy\u0101\u1e6dma, the tangiferous a\u1e0dhibh\u016b\u1e6da, and the v\u0101yu is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the skin, the tangiferous, the v\u0101yu, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"V\u0101k (speech) is adhy\u0101\u1e6dma, that which is acted upon by v\u0101k is a\u1e0dhibh\u016b\u1e6da, and Agni is A\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in v\u0101k, that which is acted upon by v\u0101k, Agni, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The hand is a\u1e0dhy\u0101\u1e6dma, that which can be handled is a\u1e0dhibh\u016b\u1e6da, and In\u1e0dra is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the hand, that which can be handled by it, In\u1e0dra, the n\u0101dis, pr\u0101\u1e47a vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The feet is a\u1e0dhy\u0101\u1e6dma, that which is walked upon is a\u1e0dhibh\u016b\u1e6da, and Vish\u1e47u (or Upen\u1e0dra) is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the feet, that which is walked upon, Vish\u1e47u, the midis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The anus is a\u1e0dhy\u0101\u1e6dma, the excreta is a\u1e0dhibh\u016b\u1e6da, and M\u1e5b\u1e6dyu is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves the anus, the excreta, M\u1e5b\u1e6dyu, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"The genitals is a\u1e0dhy\u0101\u1e6dma, the secretion is a\u1e0dhibh\u016b\u1e6da, and Praj\u0101pa\u1e6di is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the genitals, secretion, Praj\u0101pa\u1e6di, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n1\"Manas is a\u1e0dhy\u0101\u1e6dma, the thinkable is a\u1e0dhibh\u016b\u1e6da, and the moon is A\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in the manas, the thinkable, the moon, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"Bu\u1e0d\u1e0dhi is a\u1e0dhy\u0101\u1e6dma, the certainly knowable is a\u1e0dhibh\u016b\u1e6da, and Brahma is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in bu\u1e0d\u1e0dhi, the certainly knowable, Brahma, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That\n\"Aha\u1e45k\u0101ra is a\u1e0dhy\u0101\u1e6dma, that which is acted upon by aha\u1e45k\u0101ra is a\u1e0dhibh\u016b\u1e6da, and Ru\u1e0dra is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in aha\u1e45k\u0101ra, that which is acted upon by aha\u1e45k\u0101ra, Ru\u1e0dra, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"Chitty is a\u1e0dhy\u0101\u1e6dma, that which is acted upon by chi\u1e6d\u1e6da (producing fluctuation of thought) is a\u1e0dhibh\u016b\u1e6da, and Kshe\u1e6draj\u00f1a is a\u1e0dhi\u1e0daiva\u1e6da. The n\u0101dis bind them. He who moves in chi\u1e6d\u1e6da, that which is acted upon by chi\u1e6d\u1e6da, Kshe\u1e6draj\u00f1a, the n\u0101dis, pr\u0101\u1e47a, vij\u00f1\u0101na, \u0101nan\u1e0da, the \u0101k\u0101\u015b of the heart, and within all else\u2014That is \u0100\u1e6dm\u0101. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.\n\"He is the knower of all, the Lord of all, the ruler of all, the one latent in all, the one worshipped for the happiness of all, but Himself not worshipping (or seeking) any happiness, the one worshipped by all, the Ve\u1e0das and other books and to which all this is food, but who does not become the food of another; moreover, the one who, as the eye, is the ordainer of all, the one who as annamaya is Bh\u016b\u1e6d\u0101\u1e6dm\u0101; the one who as pr\u0101\u1e47amaya is In\u1e0driy\u0101\u1e6dm\u0101, the one as manomaya is Sankalp\u0101\u1e6dm\u0101, the one who as vij\u00f1\u0101namaya is K\u0101l\u0101\u1e6dm\u0101, the one who as \u0101nan\u1e0damaya is Lay\u0101\u1e6dm\u0101, is one and not dual. How can it be said to be mortal? How can it be said that there is not immortality in It? It is neither internal praj\u00f1\u0101 nor external praj\u00f1\u0101 nor both, nor Praj\u00f1\u0101naghana; it is neither praj\u00f1\u0101 nor not-praj\u00f1\u0101; it is neither known nor is it to know anything. Thus is the exposition of Nirv\u0101\u1e47a; and thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\n\"At first there was not anything in the least. These creatures were born through no root, no support but the Divine \u1e0ceva, the one N\u0101r\u0101ya\u1e47a. 1 The eye and the visible are N\u0101r\u0101ya\u1e47a;\nthe ear and the audible are N\u0101r\u0101ya\u1e47a; the tongue and the 'tastable' are N\u0101r\u0101ya\u1e47a; the nose and the 'smellable' are N\u0101r\u0101ya\u1e47a; the skin and the tangible are N\u0101r\u0101ya\u1e47a; manas and that which is acted upon by it are N\u0101r\u0101ya\u1e47a; bu\u1e0d\u1e0dhi and that which is acted upon by it are N\u0101r\u0101ya\u1e47a; aha\u1e45k\u0101ra and that which is acted upon by it are N\u0101r\u0101ya\u1e47a; chi\u1e6d\u1e6da and that which is acted upon by it are N\u0101r\u0101ya\u1e47a; v\u0101k and that which is spoken are N\u0101r\u0101ya\u1e47a; the hand and that which is lifted are N\u0101r\u0101ya\u1e47a; the leg and that which is walked upon are N\u0101r\u0101ya\u1e47a; the anus and the excreted are N\u0101r\u0101ya\u1e47a; the genitals and the enjoyment of pleasure are N\u0101r\u0101ya\u1e47a. The originator and the ordainer as also the agent and the causer of changes, are the Divine Deva N\u0101r\u0101ya\u1e47a only. \u0100\u1e0di\u1e6dyas, Ru\u1e0dras, Maru\u1e6ds, Vasus, A\u015bvins, the \u1e5ak, Yajus, and S\u0101ma, Man\u1e6dras, Agni, clarified butter and oblation\u2014all these are N\u0101r\u0101ya\u1e47a. The origin and the combination are the Divine Deva N\u0101r\u0101ya\u1e47a only. Mother, father, brother, residence, asylum, friends and dependents are N\u0101r\u0101ya\u1e47a only. The divine midis known as vir\u0101j\u0101, su\u1e0dar\u015ban\u0101, ji\u1e6d\u0101, saumy\u0101, mogh\u0101, kum\u0101r\u0101, am\u1e5b\u1e6d\u0101, sa\u1e6dy\u0101, suma\u1e0dhyam\u0101, n\u0101s\u012br\u0101, \u015bi\u015bir\u0101, sur\u0101, s\u016bry\u0101, and bh\u0101svat\u012b (fourteen n\u0101dis in all), that which thunders, sings and rains, viz., Varu\u1e47a, Aryam\u0101 (sun), Chan\u1e0dramas (moon), Kal\u0101 (part), Kavi (\u015aukra), the creator Brahma and Praj\u0101pa\u1e6di, In\u1e0dra, K\u0101la (or time) of days, half-days, Kalpa, the upper, and the directions\u2014all these are N\u0101r\u0101ya\u1e47a. That which was and will be is this Purusha only. Like the eye (which sees without any obstacle) the thing spread in the \u0101k\u0101\u015b, the wise ever see this supreme seat of Vish\u1e47u. Br\u0101hma\u1e47as who are ever spiritually awake, praise in diverse ways and illuminate the supreme abode of Vish\u1e47u. Thus is the exposition to the attaining of Nirv\u0101\u1e47a; thus is the teaching of the Ve\u1e0das; yea, thus is the teaching of the Ve\u1e0das.\"\n\"Within the body, is the one eternal Aja (unborn), located in the cave (of the heart). Earth is His body. Though He moves in the earth, earth does not know Him. Waters are His\nbody. Though He moves in the waters, waters do not know Him. \u1e6cejas is His body. Though He moves in \u1e6dejas, \u1e6dejas does not know Him. V\u0101yu is His body. Though He moves in v\u0101yu, v\u0101yu does not know Him. \u0100k\u0101\u015b is His body. Though He moves in \u0101k\u0101\u015b, \u0101k\u0101\u015b does not know Him. Manas is His body. Though He moves in manas, manas does not know Him. Bu\u1e0d\u1e0dhi is His body. Though He moves in bu\u1e0d\u1e0dhi, bu\u1e0d\u1e0dhi does not know Him. Aha\u1e45k\u0101ra is His body. Though He moves in aha\u1e45k\u0101ra, aha\u1e45k\u0101ra does not know Him. Chi\u1e6d\u1e6da is His body. Though He moves in chi\u1e6d\u1e6da, chi\u1e6d\u1e6da does not know Him. Avyak\u1e6da is His body. Though He moves in avyak\u1e6da, avyak\u1e6da does not know Him. Akshara is His body. Though He moves in akshara, akshara does not know Him. M\u1e5b\u1e6dyu (death) is His body. Though He moves in M\u1e5b\u1e6dyu, M\u1e5b\u1e6dyu does not know Him. Such an one is the Mind within all creatures, the remover of all sins and the Divine Deva, the one N\u0101r\u0101ya\u1e47a.\n\"This knowledge was imparted (by N\u0101r\u0101ya\u1e47a) to Ap\u0101n\u1e6dara\u1e6dama who in turn imparted it to Brahm\u0101. Brahma imparted it to Ghora-A\u1e45giras. He imparted it to Raikva, who in turn imparted it to R\u0101ma. R\u0101ma imparted it to all creatures. This is the teaching of Nirv\u0101\u1e47a; this is the teaching of the Ve\u1e0das; yea, this is the teaching of the Ve\u1e0das.\"\n\"The \u0100\u1e6dm\u0101 of all which is immaculate, is located within the cave in the body. \u0100\u1e6dm\u0101 which lives in the midst of the body filled with fat, flesh and phlegm in a seat very closely shut up with shining many-coloured walls resembling a Gan\u1e0dharva city and with the (subtle) essence going out of it (to other parts of the body), which seat may be likened to a plantain flower and is ever agitated like a water-bubble\u2014this \u0100\u1e6dm\u0101 is of an unthinkable form, the Divine Deva, associateless and pure, has \u1e6dejas as its body, is of all forms, the Lord of all, the unthinkable and the bodiless, placed within the cave, immortal, shining, and bliss itself. He is a wise person who cognizes \u0100\u1e6dm\u0101 thus, and not one who does not do so.\"\nOnce Raikva questioned Him (Lord) thus: \"O Lord, in whom does everything disappear (or merge)?\" He replied thus: \"That which (or he who) disappears in the eye becomes the eye only; that which disappears in the visible becomes the visible only; that which disappears in the sun becomes sun only; that which disappears in Vir\u0101t becomes Vir\u0101t only; that which disappears in pr\u0101\u1e47a becomes pr\u0101\u1e47a only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in \u0101nan\u1e0da becomes \u0101nan\u1e0da only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the ear becomes ear itself; that which disappears in the audible becomes the audible only; that which disappears in \u1e0dik (space) becomes \u1e0dik only; that which disappears in su\u1e0dar\u015ban\u0101 (discus) becomes su\u1e0dar\u015ban\u0101 only: that which disappears in ap\u0101na becomes ap\u0101na only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in \u0101nan\u1e0da become \u0101nan\u1e0da only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the nose becomes nose only; that which disappears in the odoriferous becomes odoriferous only; that which disappears in p\u1e5b\u1e6dhiv\u012b becomes p\u1e5b\u1e6dhiv\u012b only; that which disappears in ji\u1e6dam (victory) becomes; victory only; that which disappears in vy\u0101na becomes vy\u0101na only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the mouth becomes the mouth only; that which disappears in the tasted becomes the tasted only; that which disappears in Varu\u1e47a becomes Varu\u1e47a only; that which disappears in soumya\n[paragraph continues] (moon or Mercury) becomes soumya only; that which disappears in ud\u0101na becomes ud\u0101na only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the skin becomes the skin only; that which disappears in touch becomes touch only; that which disappears in v\u0101yu becomes v\u0101yu only; that which disappears in cloud becomes cloud only; that which disappears in sam\u0101na becomes sam\u0101na only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in v\u0101k becomes v\u0101k only; that which disappears in speech becomes speech only; that which disappears in Agni becomes Agni only; that which disappears in kum\u0101r\u0101 becomes kum\u0101r\u0101 only; that which disappears in hostility becomes hostility itself; that which disappears in vij\u00f1\u0101na become vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the hand becomes the hand only; that which disappears in that which is lifted by the hand becomes that which is lifted by the hand; that which disappears in In\u1e0dra becomes In\u1e0dra only; that which disappears in the nectar becomes the nectar only; that which disappears in mukhya becomes mukhya only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain, that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the leg becomes the leg only; that which disappears in that which is walked upon becomes that which is walked upon; that which disappears\nin Vish\u1e47u becomes Vish\u1e47u only; that which disappears in sa\u1e6dya becomes sa\u1e6dya only; that which disappears in the suppression of the breath and voice becomes the suppression of the breath and voice; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the anus becomes the anus only; that which disappears in that which is excreted becomes that which is excreted; that which disappears in M\u1e5b\u1e6dyu becomes M\u1e5b\u1e6dyu only; that which disappears in spirituous liquor becomes spirituous liquor only; that which disappears in hurricane becomes hurricane only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in the genitals becomes the genitals only; that which disappears in that which is enjoyed becomes that which is enjoyed; that which disappears in that which is Praj\u0101pa\u1e6di becomes Praj\u0101pa\u1e6di only; that which disappears in n\u0101s\u012bn\u0101m becomes n\u0101s\u012bn\u0101m only; that which disappears in kurmira becomes kurmira only; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na only; that which disappears in bliss becomes bliss only; that which disappears in \u1e6durya becomes \u1e6durya only\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in manas becomes manas itself; that which disappears in the thinkable becomes the thinkable itself; that which disappears in the moon becomes the moon itself; that which disappears in \u015bi\u015bu becomes \u015bi\u015bu itself; that which disappears in \u015byena becomes \u015byena itself; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na itself; that which disappears in \u0101nan\u1e0da, becomes \u0101nan\u1e0da itself; that which disappears in \u1e6durya becomes \u1e6durya itself\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless,\"\nThen He continued: \"That which disappears in bu\u1e0d\u1e0dhi becomes bu\u1e0d\u1e0dhi itself; that which disappears in the certainly knowable becomes the certainly knowable itself; that which disappears in Brahma becomes Brahm\u0101 himself; that which disappears in K\u1e5bsh\u1e47a becomes K\u1e5bsh\u1e47a himself; that which disappears in S\u016brya becomes S\u016brya itself; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na itself; that which disappears in \u0101nan\u1e0da becomes \u0101nan\u1e0da itself; that which disappears in \u1e6durya becomes \u1e6durya itself\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\nThen He continued: \"That which disappears in aha\u1e45k\u0101ra becomes aha\u1e45k\u0101ra itself; that which disappears in that which is acted upon by aha\u1e45k\u0101ra becomes that itself; that which disappears in Ru\u1e0dra becomes Ru\u1e0dra himself; that which disappears in asura becomes asura itself; that which disappears in \u015bve\u1e6da becomes \u015bve\u1e6da itself; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na itself; that which disappears in \u0101nan\u1e0da becomes \u0101nan\u1e0da itself; that which disappears in \u1e6durya becomes \u1e6durya itself\u2014(all these) attain that which is deathless, fearless, sorrow-less, endless, and seedless.\"\nThen He continued: \"That which disappears in chi\u1e6d\u1e6da becomes chi\u1e6d\u1e6da itself; that which disappears in that which is acted upon by chi\u1e6d\u1e6da becomes that itself; that which disappears in Kshe\u1e6draj\u00f1a becomes Kshe\u1e6draj\u00f1a itself; that which disappears in bh\u0101svat\u012b becomes bh\u0101svat\u012b itself; that which disappears in n\u0101ga becomes n\u0101ga itself; that which disappears in vij\u00f1\u0101na becomes vij\u00f1\u0101na itself; that which disappears in \u0101nan\u1e0da becomes \u0101nan\u1e0da itself; that which disappears in \u1e6durya becomes \u1e6durya itself\u2014(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.\"\n\"He who knows this as seedless in this manner becomes himself seedless. He is neither born, nor dies, nor is deluded, nor split, nor burnt, nor cut\u2014yea, he does not feel angry, and hence he is said to be \u0100\u1e6dm\u0101, capable of burning all. Such an \u0100\u1e6dm\u0101 is neither attained by a hundred sayings, nor by (the reading of) many scriptures, nor by mere intelligence, nor by hearing from others, nor by understanding, nor by Ve\u1e0das, nor\nby scriptures, nor by severe \u1e6dapas, nor s\u0101\u1e45khya, nor yoga, nor observances of the orders of the life, nor by any other means (than the following). Devoted Br\u0101hma\u1e47as who repeat the Ve\u1e0das according to rules and who worship Him with praise attain Him. He who is quiescent, self-controlled, indifferent to worldly objects and resigned, having centred his mind on \u0100\u1e6dm\u0101 sees \u0100\u1e6dm\u0101 and becomes one with the \u0100\u1e6dm\u0101 of all, as also he who knows this.\"\nThen Raikva asked Him: \"O Lord, where do all things rest? He replied: \"In the worlds of Ras\u0101\u1e6dala (or nether worlds).\"\n\"In what are these (Ras\u0101\u1e6dala worlds) woven warp and woof?\" He replied: \"In the worlds of Bh\u016b\u1e25.\"\n\"In what are these (worlds of Bh\u016b\u1e25) woven warp and woof?\" He replied: \"In the worlds of Bhuva\u1e25.\"\n\"In what are these (Bhuva\u1e25 worlds) woven warp and woof?\" \"In the worlds of Suva\u1e25.\"\n\"In what are these (Suva\u1e25 worlds) woven warp and woof?\" \"In the worlds of Maha\u1e25.\"\nIn what are these (Maha\u1e25 worlds) woven warp and woof?\" \"In the Janaloka.\"\n\"In what are these (Jana worlds) woven warp and woof?\" \"In the \u1e6capoloka.\"\n\"In what are these (\u1e6capolokas) woven warp and woof?\" \"In the Sa\u1e6dya loka.\"\n\"In what are these (Sa\u1e6dya worlds) woven warp and woof?\" \"In the Praj\u0101pa\u1e6di loka.\"\n\"In what are these (Praj\u0101pa\u1e6di worlds) woven warp and woof?\" \"In the Brahmaloka.\"\n\"In what are these (Brahma worlds) woven warp and woof?\" \"In the Sarvaloka.\"\n\"In what are these (Sarva lokas) woven warp and woof?\" \"In \u0100\u1e6dm\u0101\u2014which is Brahman, like beads (in a rosary) warp-wise and woof-wise.\"\nThen he said: \"All these rest in \u0100\u1e6dm\u0101, and he who knows this, becomes \u0100\u1e6dm\u0101 itself. Thus is the exposition of Nirv\u0101\u1e47a.\n[paragraph continues] Thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\nAgain Raikva asked Him: \"O Lord! what is the seat of \u0100\u1e6dm\u0101 which is replete with vij\u00f1\u0101na? and how does it leave the body and pervade the universe?\" To this He replied: \"There is a mass of red flesh in the middle of the heart. In it, there is a lotus called \u1e0dahara. It buds forth in many petals like a water-lily. In the middle of it is an ocean (samu\u1e0dra). 1 In its midst is a koka 2 (bird). In it there are four n\u0101dis. They are ram\u0101, aram\u0101, Ichchh\u0101 and punarbhava. Of these, ram\u0101 leads a man of virtue to a happy world. Aram\u0101 leads one of sins into the world of sins. (Passing) through Ichchh\u0101 (n\u0101di), one gets whatever he remembers. Through punarbhava, he splits open the sheaths; after splitting open the sheaths, he splits open the skull of the head; then he splits open p\u1e5b\u1e6dhiv\u012b; then \u0101pas; then \u1e6dejas; then v\u0101yu; then \u0101k\u0101\u015b. Then he splits open manas; then bh\u016b\u1e6d\u0101\u1e0di; then maha\u1e6d; then avyak\u1e6da; then akshara; then he splits open m\u1e5b\u1e6dyu and m\u1e5b\u1e6dyu becomes one with the supreme God. Beyond this, there is neither Sa\u1e6d nor asa\u1e6d, nor Sa\u1e6d-asa\u1e6d. Thus is the exposition of Nirv\u0101\u1e47a; and thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\n\"Anna (food) came from N\u0101r\u0101ya\u1e47a. It was first cooked in Brahmaloka in the Mah\u0101-samvar\u1e6daka fire. Again it was cooked in the sun; again it was cooked in kravy\u0101\u1e0di (lit., the fire that burns raw flesh, etc.); again it was cooked in jw\u0101lak\u012bla (the flaming k\u012bla); then it became pure and not stale (or fresh). One should eat whatever has fallen to his lot and without begging; one should never beg any (food).\"\n\"The wise man should conduct himself like a lad, with the nature of a child, without company, blameless, silent and wise and without exercising any authority. This description of Kaivalya is stated by Praj\u0101pa\u1e6di. Having found with certitude the supreme seat, one should dwell under a tree with torn cloths, unaccompanied, single and engaged in sam\u0101\u1e0dhi. He should be longing after the attaining of \u0100\u1e6dm\u0101 and having attained this object, he is desireless, his desires have decayed. He fears none, though he finds the cause of death in such as elephants, lions, gadflies, musquitoes, ichneuma, serpents, Yakshas, R\u0101kshasas, and Gan\u1e0dharvas. He will stand like a tree. Though cut down, he will neither get angry nor tremble. He will stand (or remain) like a lotus. Though pierced, he will neither get angry nor tremble. He will stand like \u0101k\u0101\u015b; though struck, he will neither get angry nor tremble. He will stand by Sa\u1e6dya (truth), since \u0100\u1e6dm\u0101 is Sa\u1e6dya.\n\"P\u1e5b\u1e6dhiv\u012b is the heart (or centre) of all odours; \u0101pas is the heart of all tastes; \u1e6dejas is the heart of all forms; v\u0101yu is the heart of all touch; \u0101k\u0101\u015b is the heart of all sounds; avyak\u1e6da is the heart of g\u012b\u1e6d\u0101s (or sounds); m\u1e5b\u1e6dyu is the heart of all Sa\u1e6d\u1e6dvas; and m\u1e5b\u1e6dyu becomes one with the Supreme. And beyond Him, there is neither Sa\u1e6d nor asa\u1e6d, nor Sa\u1e6d-asa\u1e6d. Thus is the exposition of Nirv\u0101\u1e47a; thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\n\"P\u1e5b\u1e6dhiv\u012b is the food, and \u0101pas is the eater; \u0101pas is the food, and jyo\u1e6dis (or fire) is the eater; jyo\u1e6dis is the food, and v\u0101yu is the eater; v\u0101yu is the food, and \u0101k\u0101\u015b is the eater; and ak\u0101\u015b is the food and the in\u1e0driyas (organs) are the eaters; in\u1e0driyas are the food and manas is the eater; manas is the food, and bu\u1e0d\u1e0dhi is the eater; bu\u1e0d\u1e0dhi is the food, and avyak\u1e6da is the eater; avyak\u1e6da is the food, and akshara is the eater; akshara is the food, and\nm\u1e5b\u1e6dyu is the eater; and m\u1e5b\u1e6dyu becomes one with the Supreme. Beyond Him, there is neither Sa\u1e6d nor asa\u1e6d, nor Sa\u1e6d-asa\u1e6d. Thus is the exposition of Nirv\u0101\u1e47a, and thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\nAgain Raikva asked: \"O Lord, when this Vij\u00f1\u0101na-ghana goes out (of the body or the universe), what does it burn and how?\" To which He replied: \"When it goes away, it burns pr\u0101\u1e47a, ap\u0101na, vy\u0101na, u\u1e0d\u0101na, sam\u0101na, vairambha, mukhya, an\u1e6dary\u0101ma, prabha\u00f1jana, kum\u0101ra, \u015byena, k\u1e5bsh\u1e47a, \u015bve\u1e6da, and n\u0101ga. Then it burns p\u1e5b\u1e6dhiv\u012b, \u0101pas, \u1e6dejas, v\u0101yu, and \u0101k\u0101\u015b; then it burns the waking, the dreaming, the dreamless sleeping and the fourth states as well as the maharlokas and worlds higher; then it burns the lok\u0101loka (the highest world forming a limit to the other worlds). Then it burns \u1e0dharma and a\u1e0dharma. Then it burns that which is beyond, is sunless, limitless, and worldless. Then it burns maha\u1e6d; it burns avyak\u1e6da; it burns akshara; it burns m\u1e5b\u1e6dyu; and m\u1e5b\u1e6dyu becomes one with the great Lord. Beyond Him, there is neither Sa\u1e6d nor asa\u1e6d, nor Sa\u1e6d-asa\u1e6d. Thus is the exposition of Nirv\u0101\u1e47a, and thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\n\"This Sub\u0101la-B\u012bja-Brahma-Upanisha\u1e0d should neither be given out nor taught to one who has not controlled his passions, who has no sons, who has not gone to a Guru, and having become his disciple has not resided with him for a year, and whose family and conduct are not known. These doctrines should be taught to him who has supreme devotion to the Lord and as much to his Guru. Then these truths shine in his great soul. Thus is the exposition of Nirv\u0101\u1e47a; thus is the exposition of the Ve\u1e0das; yea, thus is the exposition of the Ve\u1e0das.\"\n61:1 In the Chh\u0101n\u1e0dogya Upanisha\u1e0d, Raikva is said to be the imparter of Samvargavi\u1e0dy\u0101.\n61:2 The absolute (Parabrahman) is neither Sa\u1e6d (Be-ness) nor asa\u1e6d (not-Be-ness) nor a commingling of both. It is neither spirit nor matter nor a commingling of both.\n61:3 Bh\u016b\u1e6d\u0101\u1e0di is \u1e6d\u0101masa aha\u1e45k\u0101ra according to Vish\u1e47u Pur\u0101\u1e47a.\n61:4 \"Above and below\" refers not to the position but only to the state, of matter, gross or subtle. \"In the midst\" implies that \u0101k\u0101\u015b and earth are soaked in and with spirit.\n61:5 This refers to the first triune manifestation of Purusha or spirit through time when only there is activity, M\u1e5b\u1e6dyu or K\u0101la is the first manifestation whereas Yama (or the God of death) is the secondary one dealing with the death of creatures lower down.\n61:6 Kha\u1e47da means divided or with parts. Parasu literally injuring another. Hence M\u1e5b\u1e6dyu with his kha\u1e47da-parasu divided eternal time into its parts and conditions the absolute through primordial matter. In the Pur\u0101\u1e47as and other books, M\u1e5b\u1e6dyu and Yama are represented as having an axe broken in a conflict.\n62:1 This refers to the septenary manifestation from the triune one; also to the sub-septenary ones.\n62:2 In other words beings of Sa\u1e6d\u1e6dva, Rajas and \u1e6camas and an admixture of these were born.\n63:1 The word an\u0101sakena (non-injury) is repeated in the text which is wrong.\n64:1 Lit., one producing sound.\n64:2 In this chapter are given out the several correspondences of the \u1e0devas (or the presiding spiritual deities) and of the objects to the five organs of sense, the five organs of action, and the anta\u1e25kara\u1e47a (or lower mind) composed of manas, bu\u1e0d\u1e0dhi, aha\u1e45k\u0101ra, and chi\u1e6d\u1e6da.\n65:1 Probably pr\u0101\u1e47a, vij\u00f1\u0101na, and \u0101nan\u1e0da refer to the sheaths formed by them.\n66:1 Although in the original manas, bu\u1e0d\u1e0dhi, etc., are in the middle, yet they are inserted here after the karmen\u1e0driyas.\n67:1 N\u0101r\u0101ya\u1e47a is the Universal Self. This chapter gives out the pantheistic theory that the whole universe is nothing but God N\u0101r\u0101ya\u1e47a.\n75:1 The ocean probably refers to \u0101k\u0101sic space.\n75:2 Koka probably refers to Hamsa.\n75:3 In this chapter are related the different fires, the first or primordial anna or food-substance has to pass through in order to become the gross food.\n76:1 The causes and effects are herein given out, the cause of an effect becoming itself the effect of a higher cause.","title":"Thirty Minor Upanishads: 11. Subala-Upanisha\u1e0d of &#...","type":"page"}