{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu15.htm","path":"hin/tmu/tmu15.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu15.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\n[This Upanisha\u1e0d is intended to give a complete and clear idea of the nature of \u0100\u1e6dm\u0101, that has four avas\u1e6dh\u0101s (states of consciousness) and four seats, for the better consummation of the nirgu\u1e47a \u1e0dhy\u0101na.]\nOm. \u015aaunaka Mah\u0101\u015bala questioned the holy Sage Pippal\u0101\u1e0da of the A\u1e45giras go\u1e6dra thus: \"In this beautiful Brahmapura of body, the fit residence of divine beings, how are (the deities of) v\u0101k, etc., located? How do they function? To whom belongs this power? He to whom this power belongs, what is He?\"\nPippal\u0101\u1e0da then having deeply considered, imparted to him the Brahmavi\u1e0dy\u0101 (divine wisdom), that most excellent of all things. \"It is pr\u0101\u1e47a (i.e.,) \u0100\u1e6dm\u0101. It is \u0100\u1e6dm\u0101 that exercises this power. It is the life of all \u1e0cevas. It is their death and (their) life. Brahman that shines pure, nishkala, resplendent, and all-pervading, in this divine Brahmapura (of body), rules (all). The J\u012bva (identifying himself with) the in\u1e0driyas, rules them like a spider. The spider throws out from a single thread out of his body a whole web, and draws it into himself by that same thread; so pr\u0101\u1e47a, whenever it goes, draws after it the objects of its creation (v\u0101k, etc.). During sushup\u1e6di, (the pr\u0101\u1e47a) goes to its seat (Brahman) through the n\u0101dis of which is the \u1e0deva\u1e6d\u0101, like an eagle, that making air as the means of communication, reaches his abode. They say, as \u1e0deva\u1e0da\u1e6d\u1e6da, though beaten (during sushup\u1e6di) by a stick, etc., does not move, so also the actor does not suffer or enjoy for the\nmerits or demerits of religious actions. Just as a child obtains happiness without desiring for it (in play), so also \u1e0deva\u1e0da\u1e6d\u1e6da obtains happiness in sushup\u1e6di. He certainly knows, (being) Param-Jyo\u1e6dis, and the person desiring jyo\u1e6dis, enjoys bliss in the contemplation of jyo\u1e6dis. Then he comes back to the dream-plane by the same way, like a caterpillar. It remaining on a blade of grass, first puts forward its foot on another blade in front, conveys its body to it, and having got a firm hold of it, then only leaves the former and not before. So this is the j\u0101gra\u1e6da state. As this (\u1e0deva\u1e0da\u1e6d\u1e6da) bears at the same time eight skulls, so this j\u0101gra\u1e6da, the source of \u1e0cevas and Ve\u1e0das, clings to a man like the breasts in a woman. During the j\u0101gra\u1e6da avas\u1e6dh\u0101, merit and demerit are postulated of this Deva (power); he is capable of great expansion and is the inner mover. He is khaga (bird), karkata (crab), pushkara (\u0101k\u0101\u015b), pr\u0101\u1e47a, pain, par\u0101para, \u0100\u1e6dm\u0101 and Brahman. This deity causes to know. He who knows thus obtains Brahman, the supreme, the support of all things, and the Kshe\u1e6draj\u00f1a. He obtains Brahman, the supreme, support of all things, and the Kshe\u1e6draj\u00f1a.\n1 \"The Pursuha has four seats\u2014navel, heart, neck, and head. There Brahman with the four feet specially shines. Those feet are j\u0101gra\u1e6da, svapna, sushup\u1e6di, and \u1e6durya. In j\u0101gra\u1e6da he is Brahm\u0101, in svapna Vish\u1e47u, in sushup\u1e6di Ru\u1e0dra, and in \u1e6durya the supreme Akshara. He is A\u1e0di\u1e6dya, Vish\u1e47u, \u012a\u015bvara, Purusha, pr\u0101\u1e47a, j\u012bva, agni, the resplendent. The Para-Brahman shines in the midst of these. He is without manas, ear, hands, feet, and light. There the worlds are no worlds, \u1e0cevas no \u1e0cevas, Ve\u1e0das no Ve\u1e0das, sacrifices no sacrifices, mother no mother, father no father, daughter-in-law no daughter-in-law, cha\u1e45d\u0101la no cha\u1e45d\u0101la, paulkasa no paulkasa, \u015brama\u1e47a no \u015brama\u1e47a, hermits no hermits; so one only Brahman shines as different. In the H\u1e5b\u1e0day\u0101k\u0101\u015b (\u0101k\u0101\u015b in the heart) is the Chi\u1e0d\u0101k\u0101\u015b. That is Brahman. It is extremely subtle. The H\u1e5b\u1e0day\u0101k\u0101\u015b can be known. This moves in it. In Brahman, everything is strung. Those who thus know the Lord know everything. In him the \u1e0cevas, the worlds, the Pi\u1e6d\u1e5bs and the \u1e5ashis do not rule. He who has awakened knows everything.\n[paragraph continues] All the \u1e0cevas are in the heart; in the heart are all the pr\u0101\u1e47as: in the heart are pr\u0101\u1e47a, jyo\u1e6dis and that three-plied holy thread. In the heart in Chai\u1e6danya, it (pr\u0101\u1e47a) is. 1 Put on the yaj\u00f1opav\u012b\u1e6da (holy thread), the supreme, the holy, which came into existence along with the Praj\u0101pa\u1e6di, which gives long life and which is very excellent; let this give you strength and \u1e6dejas. The wise man having shaved his head completely, should throw away the external thread. He should wear, as the holy thread, the supreme and indestructible Brahman. It is called s\u016b\u1e6dra, because s\u016bchan\u0101\u1e6d (indicating) (that the \u0100\u1e6dm\u0101 is in the heart). S\u016b\u1e6dra means the supreme abode. He who knows that s\u016b\u1e6dra is a vipra (br\u0101hma\u1e47a), he has crossed the ocean of the Ve\u1e0das. On that s\u016b\u1e6dra (thread), everything is strung, like the beads on the thread. The yogin, well versed in yoga and having a clear perception of Truth, should wear the thread. Practising the noble yoga, the wise man should abandon the external thread. He who wears the s\u016b\u1e6dra as Brahman, he is an intelligent being. By wearing the s\u016b\u1e6dra, he is not polluted. They whose s\u016b\u1e6dra is within, whose yaj\u00f1opav\u012b\u1e6da is j\u00f1\u0101na\u2014they only know the s\u016b\u1e6dra, and, they only wear the yaj\u00f1opav\u012b\u1e6da in this world. Those whose tuft of hair is j\u00f1\u0101na, who are firmly grounded in j\u00f1\u0101na and whose yaj\u00f1opav\u012b\u1e6da is j\u00f1\u0101na, consider j\u00f1\u0101na only as supreme. J\u00f1\u0101na is holy and excellent. He whose \u015bikh\u0101 (tuft of hair) is j\u00f1\u0101na like the \u015bikhi (flame of agni)\u2014he, the wise one, only wears a true \u015bikh\u0101; others wear a mere tuft of hair. Those br\u0101hma\u1e47as and others who perform the ceremonies prescribed in the Ve\u1e0das\u2014they wear this thread only as a symbol of their ceremonies. Those who know the Ve\u1e0das say that he only is a true br\u0101hma\u1e47a who wears the \u015bikh\u0101 of j\u00f1\u0101na and whose yaj\u00f1opav\u012b\u1e6da is the same (j\u00f1\u0101na). This yaj\u00f1opav\u012b\u1e6da (Yaj\u00f1a means Vish\u1e47u or sacrifice and Upav\u012b\u1e6da is that which surrounds; hence that which surrounds Vish\u1e47u) is supreme and is the supreme refuge. He who wears that really knows\u2014he only wears the s\u016b\u1e6dra, he is Yaj\u00f1a (Vish\u1e47u) and he only knows Yaj\u00f1a (Vish\u1e47u). One God hidden in all things, pervades all things and is the Inner Life of all things. He awards the fruits\nof karma, he lives in all things, he sees all things without any extraneous help, he is the soul of all, there is nothing like him, and he is without any gu\u1e47as (being secondless). He is the great wise one. He is the one doer among the many action-less objects. He is always making one thing appear as several (by m\u0101y\u0101). Those wise men who see him in bu\u1e0d\u1e0dhi, they only obtain eternal peace. Having made \u0100\u1e6dm\u0101 as the (upper) ara\u1e47i (attritional piece of wood) and Pra\u1e47ava the lower ara\u1e47i, by constant practice of \u1e0dhy\u0101na one should see the concealed deity. As the oil in the sesamum seed, as the ghee in the curds, as the water in the rivers, and as the fire in the ara\u1e47i, so they who practise truth and austerities see Him in the bu\u1e0d\u1e0dhi. As the spider throws out and draws into itself the threads, so the j\u012bva goes and returns during the j\u0101gra\u1e6da and the svapna states. The heart is in the form of a closed lotus-flower, with its head hanging down; it has a hole in the top. Know it to be the great abode of All. Know that during j\u0101gra\u1e6da it (j\u012bva) dwells in the eye, and during svapna in the throat; during sushup\u1e6di, it is in the heart and during \u1e6durya in the head. 1 (Because bu\u1e0d\u1e0dhi unites) the Pra\u1e6dyag\u0101\u1e6dma with the Param\u0101\u1e6dma, the worship of san\u1e0dhy\u0101 (union) arose. So we should perform san\u1e0dhy\u0101van\u1e0dana (rites). The san\u1e0dhy\u0101van\u1e0dana performed by \u1e0dhy\u0101na requires no water. It gives no trouble to the body or the speech. That which unites all things is the san\u1e0dhy\u0101 of the one-staffed (sanny\u0101sins). Knowing That from which speech and mind turn back without being able to obtain it and That which is the bliss of j\u012bva, the wise one is freed. The secret of Brahmavi\u1e0dy\u0101 is to reveal the real nature of the \u0100\u1e6dm\u0101, that is all-pervading, that is like ghee in the milk, that is the source of \u0101\u1e6dmavi\u1e0dy\u0101 and \u1e6dapas and to show that everything is in essence one.\n\"So ends the Brahmopanisha\u1e0d.\"\n106:1 In this Upanisha\u1e0d, the Southern Indian edition begins later on but the other portions also are given as being fuller.\n107:1 The South Indian Edition begins here.\n108:1 This man\u1e6dra is repeated whenever the holy thread is newly worn.\n109:1 The five sentences from here relating to San\u1e0dhy\u0101 are not to be found in the South Indian Edition.","title":"Thirty Minor Upanishads: 13. Brahmopanisha\u1e0d of K...","type":"page"}