{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu29.htm","path":"hin/tmu/tmu29.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu29.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nThe great sage \u1e5abhu performed penance for twelve \u1e0deva (divine) years. At the end of the time, the Lord appeared before him in the form of a boar. He said: \"Rise, rise and choose your boon.\" The sage got up and having prostrated himself before him said: \"O Lord, I will not, in my dream, wish of thee those things that are desired by the worldly. All the Ve\u1e0das, \u015a\u0101s\u1e6dras, I\u1e6dih\u0101sas 2 and all the hosts of other sciences, as well as Brahma and all the other \u1e0cevas, speak of emancipation as resulting from a knowledge of thy nature. So impart to me that science of Brahman which treats of thy nature.\"\nThen the boar-shaped Bhagav\u0101n (Lord) said: \"Some disputants hold that there are twenty-four \u1e6da\u1e6d\u1e6dvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind. The organs of sense are five, viz.: ear, skin, eye and others. The organs of action are five, viz.: mouth, hand, leg and others. Pr\u0101\u1e47as (vital airs) are five; 3 sound and others (viz., rudimentary principles) are five. 4 Manas, bu\u1e0d\u1e0dhi, chi\u1e6d\u1e6da and aha\u1e45k\u0101ra are four; 5 thus\nthose that know Brahman know these to be the twenty-four \u1e6da\u1e6d\u1e6dvas. Besides these, the wise hold the quintuplicated elements to be five, viz.: earth, water, fire, v\u0101yu and \u0101k\u0101\u015b; the bodies to be three, viz.: the gross, the subtle and the k\u0101ra\u1e47a or causal; the states of consciousness to be three, viz.: the waking, the dreaming and the dreamless sleeping. The munis know the total collection of \u1e6da\u1e6d\u1e6dvas to be thirty-six (coupled with j\u012bva).\n\"With these \u1e6da\u1e6d\u1e6dvas, there are six changes, viz.: existence, birth, growth, transformation, decay and destruction. Hunger, thirst, grief, delusion, old age and death are said to be the six infirmities. Skin, blood, flesh, fat, marrow and bones are said to be the six sheaths. Passion, anger, avarice, delusion, pride and malice are the six kinds of foes. Vi\u015bva, \u1e6caijasa and Pr\u0101j\u00f1a 1 are the three aspects of the j\u012bva. Sa\u1e6d\u1e6dva, rajas and \u1e6damas are the three gu\u1e47as (qualities). Pr\u0101rab\u1e0dha, 2 sa\u00f1chi\u1e6da and \u0101g\u0101min are the three karmas. Talking, lifting, walking, excreting and enjoying are the five actions (of the organs of action); and there are also thought, certainty, egoism, compassion, memory (functions of manas, etc.,), complacency, sympathy and indifference: \u1e0dik (the quarters), V\u0101yu, Sun, Varu\u1e47a, 3 A\u015bvini \u1e0devas, 4 Agni, In\u1e0dra, Upen\u1e0dra, 5 and M\u1e5b\u1e6dyu (death): and then the moon, the four-faced Brahma, Ru\u1e0dra, Kshe\u1e6draj\u00f1a, 6 and \u012a\u015bvara. Thus these are the ninety-six \u1e6da\u1e6d\u1e6dvas. Those that worship, with devotion, me of the form of boar, who am other than the aggregate of these \u1e6da\u1e6d\u1e6dvas and am without decay are released from aj\u00f1\u0101na and its effects and become j\u012bvanmuk\u1e6das. Those that know these ninety-six \u1e6da\u1e6d\u1e6dvas will attain salvation in whatever order of life they may be, whether they have matted hair or are of shaven head or have (only) their tuft of hair on. 7 There is no doubt of this. Thus ends the first chapter.\"\nThe great \u1e5abhu (again) addressed the Lord of Lakshm\u012b of the form of boar thus: \"O Lord, please initiate me into the supreme Brahmavi\u1e0dy\u0101 (or science).\" Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: \"Through (the right observance of) the duties of one's own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vair\u0101gya, etc. They are the discrimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, \u015bama, 1 etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of 'mine' in all objects, you should place your consciousness of 'I' in (or identify yourself with) me, who am the witness Chai\u1e6danya (consciousness). To be born as a human being is difficult\u2014more difficult it is to be born as a male being\u2014and more so is it to be born as a Brahman. Even then, if the fool does not cognise through the hearing, 2 etc., of ve\u1e0d\u0101n\u1e6da, the true nature of the Sachchi\u1e0d\u0101nan\u1e0da (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he obtain moksha? I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such thing as love, except on my account. The love that is on account of me is not natural to me. As I am the seat of supreme love, that 'I am not' is not. He who is sought after by all, saying \"I should become such,\" is myself, the all-pervading. How can non-light affect \u0100\u1e6dm\u0101, the self-shining which is no other than the light whence originates the words 'I am not light'. My firm conviction is, whoever knows for certain that (\u0100\u1e6dm\u0101) which is self-shining and has itself no basis (to rest upon), is one of vij\u00f1\u0101na.\n\"The universe, j\u012bva, \u012a\u015bvara, m\u0101y\u0101 and others do not really exist, except my full \u0100\u1e6dm\u0101. I have not their characteristics. Karma which has \u1e0dh\u0101ra\u1e47\u0101 and other attributes and is of the form of darkness and aj\u00f1\u0101na is not fit to touch (or affect) me, who am \u0100\u1e6dm\u0101, the self-resplendent. That man who sees (his) \u0100\u1e6dm\u0101 which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of ve\u1e0d\u0101n\u1e6da, this visible universe as the Supreme Seat which is of the form of light, attains moksha at once. When that knowledge which dispels the idea that this body (alone) is \u0100\u1e6dm\u0101, arises firmly in one's mind as was before the knowledge that this body (alone) is \u0100\u1e6dm\u0101, then that person, even though he does not desire moksha, gets it. Therefore how will a person be bound by karma, who always enjoys the bliss of Brahman which has the characteristics of Sachchi\u1e0d\u0101nan\u1e0da, and which is other than aj\u00f1\u0101na? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words 'Thou' (\u1e6cvam) and 'I' (Aham), and that is untouched by all the stains. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Praj\u00f1\u0101na alone is Brahman. It has truth and praj\u00f1\u0101na as its characteristics. By thus cognising Brahman well, a person becomes immortal. One who knows his own \u0100\u1e6dm\u0101 as Brahman, that is bliss, and without duality and gu\u1e47as (qualities), and that is truth and absolute consciousness is not afraid of anything. That which is consciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss, and which is indestructible, is the only true Brahman. It is the settled determination of Brahmaj\u00f1\u0101n\u012bs that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness to the wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage? And who is the one to be emancipated? The real nature of all\nembodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). Knowing, as \u0100\u1e6dma, all the locomotive and fixed worlds that appear as other than \u0100\u1e6dm\u0101, meditate upon them as 'It I am'. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmaj\u00f1\u0101na, though he always sees this established universe, does not see it other than his \u0100\u1e6dm\u0101. By cognising clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense\u2014that is the all-witness\u2014that is the one noumenal vij\u00f1\u0101na, that is the blissful \u0100\u1e6dm\u0101 (as contrasted with j\u012bv\u0101\u1e6dm\u0101 or the lower self) and that is the self-resplendent. He is one that should be known as 'I' (myself). O \u1e5abhu, may you become He. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one's own true nature. One who has thus known fully \u0100\u1e6dm\u0101 has neither emancipation nor bondage. Whoever meditates, even for one muh\u016br\u1e6da (48 minutes) through the cognition of one's own real form, upon Him who is dancing as the all-witness, is released from all bondage. Prostrations\u2014prostrations to me who am in all the elements, who am the Chi\u1e0d\u0101\u1e6dm\u0101 (viz., \u0100\u1e6dm\u0101 of the nature of wisdom) that is eternal and free and who am the Pra\u1e6dyag\u0101\u1e6dm\u0101. O \u1e0ceva\u1e6d\u0101, you are I. I am you. Prostrations on account of myself and yourself who are infinite and who are Chi\u1e0d\u0101\u1e6dm\u0101, myself being the supreme \u012a\u015ba (Lord) and yourself being \u015aiva (of a beneficent nature). What should I do? Where should I go? What should I reject? (Nothing, because) the universe is filled by me as with the waters of the universal deluge. Whoever gives up (fond) love of the external, love of the internal and love of the body and thus gives up all associations, is merged in me. There is no doubt about it. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living)\ncorpse and the endless sensual objects as poison, and who has abandoned all passion and is indifferent towards all objects is no other than V\u0101su\u1e0deva, 1 (viz.,) myself. This is sa\u1e6dya (truth). This is nothing but truth. It is truth alone that is now said. I am Brahman, the truth. There is naught else but I.\n\"(The word) 'upav\u0101sa' (lit., dwelling near) signifies the dwelling near (or union) of j\u012bv\u0101\u1e6dm\u0101 and Param\u0101\u1e6dm\u0101 and not (the religious observance as accepted by the worldy of) emaciating the body through fasts. To the ignorant, what is the use of the mere drying up of the body? By beating about the hole of a snake, can we be said to have killed the big snake within, A man is said to attain paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain s\u0101ksh\u0101\u1e6dk\u0101ra (direct cognition) when he knows (or realises) that he is himself Brahman. When a yogin knows his \u0100\u1e6dm\u0101 to be the Absolute, then he becomes a j\u012bvanmuk\u1e6da. To mahatmas, to be always in the state 'I am Brahman' conduces to their salvation. There are two words for bondage and moksha. They are 'mine' and 'not mine'. Man is bound by 'mine', but he is released by 'not mine'. He should abandon all the thoughts relating to externals and so also with reference to internals. O \u1e5abhu having given up all thoughts, you should rest content (in your \u0100\u1e6dm\u0101) ever.\n\"The whole of the universe is caused through sa\u1e45kalpa alone. It is only through sa\u1e45kalpa that the universe manifests. Having abandoned the universe, which is of the form of sa\u1e45kalpa and having fixed your mind upon the nirvikalpa (one which is changeless), meditate upon my abode in your heart. O most intelligent being, pass your time in meditating upon me, glorifying me in songs, talking about me to one another and thus devoting yourself entirely to me as the Supreme. Whatever is chi\u1e6d (consciousness) in the universe is only Chinm\u0101\u1e6dra. This universe is Chinmaya only. You are Chi\u1e6d. I am Chi\u1e6d: contemplate upon the worlds also as Chi\u1e6d. Make the desires nil. Always be without any stain. How then can the bright lamp of \u0100\u1e6dmic vij\u00f1\u0101na\narising through the Ve\u1e0das be affected by the karma arising from the ignorance of the actor and the agent? Having given up not-\u0100\u1e6dm\u0101 and being in the world unaffected by it, delight only in the Chinm\u0101\u1e6dra within, ever intent on the One. As the \u0101k\u0101\u015b of the pot and that of the house are both located in the all-pervading \u0101k\u0101\u015b, so the j\u012bvas and \u012a\u015bvara are only evolved out of me, the Chid\u0101k\u0101\u015b (the one \u0101k\u0101\u015b of universal consciousness). So that which did not exist before the evolution of \u0100\u1e6dm\u0101s (j\u012bvas and \u012a\u015bvara) and that which is rejected at the end (viz., universal deluge) is called m\u0101y\u0101 by Brahmaj\u00f1\u0101n\u012bs through their discrimination. Should m\u0101y\u0101 and its effects (the universe) be annihilated, there is no state of \u012a\u015bvara, there is no state of j\u012bva. Therefore like the \u0101k\u0101\u015b without its vehicle, I am the immaculate and Chi\u1e6d.\n\"The creation, sentient as well as non-sentient from \u012bksha\u1e47\u0101 (thinking) to prave\u015ba (entry) (as stated in Chh\u0101n\u1e0dogya-Upanisha\u1e0d, Prap\u0101thaka VI, Kha\u1e47das II and III) of those having the forms of j\u012bvas and \u012a\u015bvara is due to the creation (or illusion) of \u012a\u015bvara; while the sams\u0101ra (worldly existence) from the waking state to salvation is due to the creation of j\u012bva. So the karmas ordained in the sacrifice (called) \u1e6cri\u1e47\u0101chaka (so called after Nachike\u1e6das of Katha-Upanisha\u1e0d) to yoga are dependent upon the illusion of \u012a\u015bvara; while (the systems from) Lok\u0101ya\u1e6da (atheistical system) to s\u0101\u1e45khya rest on the illusion of j\u012bva. Therefore aspirants after salvation should never make their heads enter into the field of controversy regarding j\u012bva and \u012a\u015bvara. But with an undisturbed mind, the \u1e6da\u1e6d\u1e6dvas of Brahman should be investigated. Those who do not cognise the \u1e6da\u1e6d\u1e6dva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them? Whence then is happiness (to them) in this universe? What if they have the thoughts of the superiority and inferiority (of \u012a\u015bvara and j\u012bva)? Will sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his waking state? When bu\u1e0d\u1e0dhi is absorbed in aj\u00f1\u0101na, then it is termed, by the wise, sleep. Whence then is sleep to me who have not aj\u00f1\u0101na and its effects? When bu\u1e0d\u1e0dhi is in full bloom, then it is said to be the j\u0101gra\u1e6d (waking state).\n[paragraph continues] As I have no changes, etc., there is no waking state to me. The moving about of bu\u1e0d\u1e0dhi in the subtle n\u0101dis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. Then at the time of sushup\u1e6di when all things are absorbed, enveloped by \u1e6damas, he then enjoys the highest bliss of his own nature in an invisible state. If he sees everything as Chi\u1e6d without any difference, he alone is an actual vij\u00f1\u0101n\u012b. He alone is \u015aiva. He alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-lived reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon. By causing to be absorbed this universe which is but a superimposition, the chi\u1e6d\u1e6da partakes of my nature. Having annihilated all the six powerful enemies, through their destruction become the non-dual One like the scent-elephant. Whether the body perishes now or lasts the age of moon and stars, what matters it to me having Chi\u1e6d alone as my body? What matters it to the \u0101k\u0101\u015b in the pot, whether it (the pot) is destroyed now or exists for a long time. While the slough of a serpent lies cast off lifeless in its hole, it (the serpent) does not evince any affection towards it. Likewise the wise do not identify themselves with their gross and subtle bodies. If the delusive knowledge (that the universe is real) with its cause should be destroyed by the fire of \u0101\u1e6dmaj\u00f1\u0101na, the wise man becomes bodiless, through the idea 'It (Brahman) is not this; It is not this.' Through the study of \u015a\u0101s\u1e6dras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one's fitness for action (in this universe) ceases. With the cessation of pr\u0101rab\u1e0dha (the portion of the past karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. M\u0101y\u0101 is thus destroyed in a threefold manner. If within himself no identification (of j\u012bva) with Brahman takes place, the state (of the separateness) of j\u012bva does not perish. If the non-dual one is truly discerned, then all affinities (for objects) cease. With the cessation of pr\u0101rab\u1e0dha (arising from the cessation of\naffinities), there is that of the body. Therefore it is certain that m\u0101y\u0101 perishes thus entirely.\n\"If it is said that all the universe is, that Brahman alone is that is of the nature of Sa\u1e6d. If it is said that the universe shines, thon it is Brahman alone that shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through. inquiry of one's Self, the three worlds (above, below and middle) are only of the nature of Chi\u1e6d. In Brahman, which is one and alone, the essence of whose nature is absolute Consciousness and which is remote from the differences of j\u012bva, \u012a\u015bvara and guru, there is no aj\u00f1\u0101na. Such being the case, where then is the occasion for the universe there? I am that Brahman which is all full. While the full moon of wisdom is robbed of its lustre by the r\u0101hu (one of the two nodes of the moon) of delusion, all actions 1 such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if \u0100\u1e6dm\u0101 and manas become identified, it is termed sam\u0101\u1e0dhi. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one's true state. Then the state of being in one's own self shines of its own accord in a yogin in whom j\u00f1\u0101na-\u015bak\u1e6di 2 has dawned and who has abandoned all karmas. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished? He who obtains m\u016brchchh\u0101 3 cures all. diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. Therefore mercury and mind confer upon one the state of Brahman. The master of in\u1e0driyas (the organs) is manas (mind). The master of manas is pr\u0101\u1e47a. The master of pr\u0101\u1e47a is laya (absorption yoga). Therefore laya-yoga should be practised. To the yogins, laya (-yoga) is said to be\nwithout actions and changes. This laya (absorption) of mind which is above speech and in which one has to abandon all sa\u1e45kalpas and to give up completely all actions, should be known through one's own (experience). As an actress, though subject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon the protection of the pot on her head, so the yogin, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yoga should, after having given up all thoughts, practise with a subdued mind concentration on n\u0101\u1e0da (spiritual sound) alone.\"\n\"The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. Whatever is seen and whatever is heard is no other than Brahman. I am that Parabrahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the nature of bliss; I am of undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clouds do not touch the \u0101k\u0101\u015b, so the miseries attendant on mundane existence do not affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of sa\u1e6d (be-ness) through the annihilation of asa\u1e6d (not-be-ness). It is only the nature of Chi\u1e6d (Consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness. Practise always silence 'I am (viz., that you yourself are) Parabrahman' which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is second-less, and which is beneficent. It (Brahman) is not subject to\nbirth and death, happiness and misery. It is not subject to caste, law, family and go\u1e6dra (clan). Practise silence\u2014I am Chi\u1e6d which is the vivar\u1e6da-up\u0101\u1e0d\u0101na 1 (viz., the illusory cause) of the universe. Always practise silence\u2014I am (viz., you are) the Brahman, that is the full, the secondless, the undivided consciousness which has neither the relationship nor the differences existing in the universe and which partakes of the essence of the non-dual and the supreme Sa\u1e6d and Chi\u1e6d.\n\"That which always is and that which preserves the same nature during the three periods of time, unaffected by anything, is my eternal form of Sa\u1e6d. Even the state of happiness which is eternal without up\u0101\u1e0dhis (vehicles) and which is superior to all the happiness derivable from sushup\u1e6di is of my bliss only. As by the rays of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Vish\u1e47u) viz., the sun's lustre. Through the contemplation and worship of my (Hari's) feet, every person is delivered from his ignorance. The means of destroying deaths and births is only through the contemplation of my feet. As a lover of wealth praises a wealthy man, so if with earnestness a person praises the Cause of the universe, who will not be delivered from bondage?\n\"As in presence of the sun the world of its own accord begins to perform its actions, so in my presence all the worlds are animated to action. As to the mother-of-pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through m\u0101y\u0101 this universe which is composed of maha\u1e6d, etc. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., the fixed ones, the bodies of br\u0101hma\u1e47as and others. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before),\njust so is to me the universe though destroyed by vij\u00f1\u0101na. Therefore the universe is not. I am neither the body nor the organs of sense and action, nor pr\u0101\u1e47as, nor manas, nor bu\u1e0d\u1e0dhi, nor aha\u1e45k\u0101ra, nor chi\u1e6d\u1e6da, nor m\u0101y\u0101, nor the universe including \u0101k\u0101\u015b and others. Neither am I the actor, the enjoyer, nor he who causes the enjoyment. I am Brahman that is Chi\u1e6d, Sa\u1e6d and \u0100nan\u1e0da alone and that is Jan\u0101rda\u1e47a (Vish\u1e47u).\n\"As, through the fluctuation of water, the sun (reflected therein) is moved, so \u0100\u1e6dm\u0101 arises in this mundane existence through its mere connection with aha\u1e45k\u0101ra. This mundane existence has chi\u1e6d\u1e6da as its root. This (chi\u1e6d\u1e6da) should be cleansed by -repeated effort. How is it you have your confidence in the greatness of chi\u1e6d\u1e6da? Alas, where is all the wealth of the kings! Where are the Brahm\u0101s? Where are all the worlds? All old ones are gone. Many fresh evolutions have occurred. Many crores of Brahm\u0101s have passed away. Many kings have flitted away like particles of dust. Even to a j\u00f1\u0101n\u012b, the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage? O Lord of munis, only he who has not \u0101\u1e6dmaj\u00f1\u0101na and who is not an emancipated person, longs after si\u1e0d\u1e0dhis. He attains such si\u1e0d\u1e0dhis through medicine, 1 (or wealth), man\u1e6dras, religious works, time and skill. In the eyes of an \u0101\u1e6dmaj\u00f1\u0101n\u012b, these si\u1e0d\u1e0dhis are of no importance. One who has become an \u0101\u1e6dmaj\u00f1\u0101n\u012b, one who has his sight solely on \u0101\u1e6dm\u0101, and one who is content with \u0100\u1e6dm\u0101 (the higher self) through (his) \u0101\u1e6dm\u0101 (or the lower self), never follows (the dictates of) avi\u1e0dy\u0101. Whatever exists in this world, he knows to be of the nature of avi\u1e0dy\u0101. How then will an \u0101\u1e6dmaj\u00f1\u0101n\u012b who has relinquished avi\u1e0dy\u0101 be immersed in (or affected by) it. Though medicine, man\u1e6dras, religious work, time and skill (or mystical\nexpressions) lead to the development of si\u1e0d\u1e0dhis, yet they cannot in any way help one to attain the seat of Param\u0101\u1e6dm\u0101. How then can one who is an \u0101\u1e6dmaj\u00f1\u0101n\u012b and who is without his mind be said to long after si\u1e0d\u1e0dhis, while all the actions of his desires are controlled?\"\nOn another occasion Ni\u1e0d\u0101gha asked Lord \u1e5abhu to enlighten him as to the characteristics of j\u012bvanmukti. 1 To which \u1e5abhu replied in the affirmative and said the following:\n\"In the seven bh\u016bmik\u0101s or (stages of development of wisdom) there are four kinds of j\u012bvanmuk\u1e6das. 1 Of these the first stage 2 is \u015bubhechchh\u0101 (good desire); the second is vich\u0101ra\u1e47\u0101 (inquiry); the third is tanum\u0101nas\u012b (or pertaining to the thinned mind); the fourth is sa\u1e6d\u1e6dv\u0101pa\u1e6d\u1e6di (the attainment of sa\u1e6d\u1e6dva); the fifth is asamsak\u1e6di (non-attachment); the sixth is the pa\u1e0d\u0101r\u1e6dhabh\u0101van\u0101 (analysis of objects) and the seventh is the \u1e6durya (fourth or final stage). The bh\u016bmik\u0101 which is of the form of pra\u1e47ava (Om) is formed of (or is divided into) ak\u0101ra\u2014A, uk\u0101ra\u2014U, mak\u0101ra\u2014M, and ar\u1e0dham\u0101\u1e6dr\u0101. Ak\u0101ra and others are of four kinds on account of the difference of s\u1e6dh\u016bla (gross), s\u016bkshma (subtle), b\u012bja (seed or causal), and s\u0101ksh\u012b (witness). Their avas\u1e6dh\u0101s are four: waking, dreaming, dreamless sleeping and \u1e6durya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross am\u015ba (essence or part) of ak\u0101ra is named Vi\u015bva; in the subtle essence, he is termed \u1e6caijasa; in the b\u012bja essence, he is termed Pr\u0101j\u00f1a; and in the s\u0101ksh\u012b essence, he is termed \u1e6curya.\n\"He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of uk\u0101ra is Vi\u015bva; in the subtle essence, he is termed \u1e6caijasa; in the b\u012bja essence, is termed Pr\u0101j\u00f1a; and in the s\u0101ksh\u012b essence, he is termed \u1e6curya.\n\"He who is in the sushup\u1e6di state in the gross essence of mak\u0101ra is termed Vi\u015bva; in the subtle essence, \u1e6caijasa; in the\n\"He who is in \u1e6durya state in the gross essence of ar\u1e0dham\u0101\u1e6dr\u0101 is termed \u1e6curya-vi\u015bva. In the subtle, he is termed \u1e6caijasa; in the b\u012bja essence, he is termed Pr\u0101j\u00f1a; and in the s\u0101ksh\u012b essence, he is termed \u1e6curya-\u1e6durya.\n\"The \u1e6durya essence of ak\u0101ra is (or embraces) the first, second and third (bh\u016bmik\u0101s or stages of the seven). The \u1e6durya essence of uk\u0101ra embraces the fourth bh\u016bmik\u0101. The \u1e6durya essence of mak\u0101ra embraces the fifth bh\u016bmik\u0101. The \u1e6durya essence of ar\u1e0dham\u0101\u1e6dr\u0101 is the sixth stage. Beyond this, is the seventh stage.\n\"One who functions in the (first) three bh\u016bmik\u0101s is called mumukshu; one who functions in the fourth bh\u016bmik\u0101 is called a brahmavi\u1e6d; one who functions in the fifth bh\u016bmik\u0101 is called a brahmavi\u1e0dvara; one who functions in the sixth bh\u016bmik\u0101 is called a brahmavi\u1e0dvar\u012bya; and one in the seventh bh\u016bmik\u0101 is called a brahmavi\u1e0dvarishtha. With reference to this, there are \u015blokas. They are:\n\"'\u015aubhechchh\u0101 is said to be the first j\u00f1\u0101nabh\u016bmi (or stage of wisdom); vich\u0101ra\u1e47\u0101, the second; tanum\u0101nas\u012b, the third; sa\u1e6d\u1e6dv\u0101pa\u1e6d\u1e6di, the fourth; then come asamsak\u1e6di as the fifth, pa\u1e0d\u0101r\u1e6dhabh\u0101van\u0101 as the sixth and \u1e6durya as the seventh.'\n\"The desire that arises in one through sheer vair\u0101gya (after resolving) 'Shall I be ignorant? I will be seen by the \u015a\u0101s\u1e6dras and the wise (or I will study the books and be with the wise)' is termed by the wise as \u015aubhechchh\u0101. The association with the wise and \u015a\u0101s\u1e6dras and the following of the right path preceding the practice of indifference is termed vich\u0101ra\u1e47\u0101. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be tanum\u0101nas\u012b. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified chi\u1e6d\u1e6da rests on \u0100\u1e6dm\u0101 which is of the nature of sa\u1e6d is called sa\u1e6d\u1e6dv\u0101pa\u1e6d\u1e6di. The light (or manifestation) of sa\u1e6d\u1e6dvagu\u1e47a that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages\nis termed asamsak\u1e6di. That stage wherein through the practice in the (above) five stages one, having found delight in \u0100\u1e6dma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed pa\u1e0d\u0101r\u1e6dhabh\u0101van\u0101, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of '\u0100\u1e6dma alone without the difference (of the universe) is the seventh stage called \u1e6durya. The three stages beginning with \u015aubhechch\u0101 are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Ni\u1e0d\u0101gha, be convinced that such a person has only sa\u1e6d\u1e6dva remaining. Then having ascended the fifth stage called sushup\u1e6dipa\u1e0da (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). (Lastly) the seventh stage which is the ancient and which is called g\u016bdhasup\u1e6di 1 is generally attained. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither sa\u1e6d nor asa\u1e6d, neither self nor not-self. Like an empty pot in the \u0101k\u0101\u015b, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon \u0100\u1e6dm\u0101 which shines as the supreme Light.\n\"He is said to be a j\u012bvanmuk\u1e6da (emancipated person) in whom, though participating in the material concerns of the\nworld, the universe is not seen to exist like the invisible \u0101k\u0101\u015b. He is said to be a j\u012bvanmuk\u1e6da, the light of whose mind never sets or rises in misery or happiness, and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). He is said to be a j\u012bvanmuk\u1e6da who though in his sushup\u1e6di is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects).\n\"He is said to be a j\u012bvanmuk\u1e6da whose heart is pure like \u0101k\u0101\u015b, though acting (as if) in consonance to love, hatred, fear and others. He is said to be a j\u012bvanmuk\u1e6da who has not the conception of his being the actor and whose bu\u1e0d\u1e0dhi is not attached to material objects, whether he performs actions or not. He is said to be a j\u012bvanmuk\u1e6da, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. He is said to be a j\u012bvanmuk\u1e6da who, though participating in all the illusory objects, is cool amidst them and is a full Mind, (being) as if they belonged to others. O muni, he is called a j\u012bvanmuk\u1e6da who, having eradicated all the desires of his chi\u1e6d\u1e6da, is (fully) content with me who am the \u0100\u1e6dm\u0101 of all. He is said to be a j\u012bvanmuk\u1e6da who rests with an unshaken mind in that all pure abode which is Chinm\u0101\u1e6dr\u0101 and free from all the modifications of chi\u1e6d\u1e6da. He is said to be a j\u012bvanmuk\u1e6da in whose chi\u1e6d\u1e6da do not dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. Through the path of the guru and \u015a\u0101s\u1e6dras, enter soon Sa\u1e6d\u2014the Brahman that is immutable, great, full and without objects\u2014and be firmly seated there. \u015aiva alone is Guru; \u015aiva alone is Ve\u1e0das; \u015aiva alone is Lord; \u015aiva alone is I; \u015aiva, alone is all. There is none other than \u015aiva. The undaunted Br\u0101hma\u1e47a having known Him (\u015aiva) should attain wisdom. One need not utter many words as they but injure the organ of speech.\n\"(The \u1e5ashi) \u015auka 1 is a muk\u1e6da (emancipated person). (The \u1e5ashi) V\u0101ma\u1e0deva is a muk\u1e6da. There are no others (who have attained emancipation) than through these (viz., the two\npaths of these two \u1e5ashis). 'Those brave men who follow the path of \u015auka in this world become sa\u1e0dyomuk\u1e6das (viz., emancipated) immediately after (the body wears away); while those who always follow the path of ve\u1e0d\u0101n\u1e6da in this world are subject again and again to rebirths and attain krama (gradual) emancipation, through yoga, s\u0101\u1e45khya and karmas associated with sa\u1e6d\u1e6dva (gu\u1e47a). Thus there are two paths laid down by the Lord of \u1e0cevas (viz.,) the \u015auka and V\u0101ma\u1e0deva paths. The \u015auka path is called the bird's path: while the V\u0101ma\u1e0dev\u0101 path is called the ant's path. 1 Those persons that have cognised the true nature of their \u0100\u1e6dm\u0101 through the mandatory and prohibitory injunctions (of the Ve\u1e0das), the inquiry into (the true meaning of) mah\u0101v\u0101kyas (the sacred sentences of the Ve\u1e0das), the sam\u0101\u1e0dhi of s\u0101\u1e45khya yoga or asampraj\u00f1\u0101\u1e6da sam\u0101\u1e0dhi 2 and that have thereby purified themselves, attain the supreme seat through the \u015auka path. Having, through hathayoga 3 practice with the pain caused by yama, postures, etc., become liable to the ever recurring obstacles caused by a\u1e47im\u0101 and other (si\u1e0d\u1e0dhis) and having not obtained good results, one is born again in a great family and practises yoga through his previous (karmic) affinities. Then through the practice of yoga during many lives, he attains salvation (viz.,) the supreme seat of Vish\u1e47u through the V\u0101ma\u1e0deva path. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salvation and the other confers gradual salvation.\n\"To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow? Those that are under the eyes of those whose bu\u1e0d\u1e0dhi is solely occupied with the truth (of Brahman) that is the end of all experience are released from all heinous sins. All beings inhabiting heaven and earth that fall under the vision of Brahmavi\u1e6ds are at once emancipated from the sins committed during many crores of births.\"\nThen Ni\u1e0d\u0101gha asked Lord \u1e5abhu to enlighten him as to the rules (to be observed) in the practice of Yoga. Accordingly He (the Lord) said thus:\n\"The body is composed of the five elements. It is filled with five ma\u1e47dalas (spheres). 1 That which is hard is P\u1e5b\u1e6dhiv\u012b (earth), one of them; that which is liquid is Apas; that which is bright is \u1e6cejas (fire); motion is the property of V\u0101yu; that which pervades everywhere is \u0100k\u0101\u015b. All these should be known by an aspirant after Yoga. Through the blowing of V\u0101yuma\u1e47dala in this body, (there are caused) 21,600 breaths every day and night. If there is a diminution in the P\u1e5b\u1e6dhiv\u012bma\u1e47dala, there arise folds in the body; if there is diminution in the essence of Apas, there arises gradually greyness of hair; if there is diminution in the essence of \u1e6cejas, there is loss of hunger and lustre; if there is diminution in the essence of V\u0101yu, there is incessant tremor; if there is diminution in the essence of \u0100k\u0101\u015b, one dies. The j\u012bvi\u1e6da (viz., Pr\u0101\u1e47a) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air. It is for this reason that it is called U\u1e0dy\u0101na (lit., flying up). With reference to this, there is said to be a ban\u1e0dha (binding, also meaning a posture called Uddiy\u0101\u1e47aban\u1e0dha, by which this flight can be arrested). This Uddiy\u0101\u1e47aban\u1e0dha 2 is to (or does away with) death, as a lion to an elephant. Its experience is in the body, as also the ban\u1e0dha. Its binding (in the body) is hurtful. If there is agitation of Agni (fire) within the belly, then there will be caused much of pain. Therefore this (Uddiy\u0101\u1e47aban\u1e0dha) should not be practised by one who is hungry or who has urgency to make water or void excrement. He should take\nmany times in small quantities proper and moderate food. He should practise Man\u1e6drayoga, 1 Layayoga and Hathayoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Man\u1e6dra, and Hathayogas have each (the same) eight subservients. They are yama, niyama, \u0101sana, pr\u0101\u1e47\u0101y\u0101ma, pra\u1e6dy\u0101h\u0101ra, (Parana, \u1e0dhy\u0101na, and sam\u0101\u1e0dhi. 2 (Of these), yama is of ten kinds. They are non-injury, truth, non-coveting, continence, compassion, straightforwardness, patience, courage, moderate eating, and purity (bodily and mental). Niyama is of ten kinds. They are \u1e6dapas (religious austerities), contentment, belief in the existence of God or Ve\u1e0das, charity, worship of \u012a\u015bvara (or God), listening to the exposition of religious doctrines, modesty, a (good) intellect, japa (muttering of prayers), and vra\u1e6da (religious observances). There are eleven postures beginning with chakra. Chakra, pa\u1e0dma, karma, may\u016bra, kukkuta, v\u012bra, svas\u1e6dika, bha\u1e0dra, simha, muk\u1e6da, and gomukha, are the postures enumerated by the knowers of yoga. Placing the left ankle on the right thigh and the right ankle on the left thigh, and keeping the body erect (while sitting) is the posture \"Chakra\". Pr\u0101\u1e47\u0101y\u0101ma should be practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The pr\u0101\u1e47\u0101y\u0101ma is done through the n\u0101dis (nerves). Hence it is called the n\u0101dis themselves.\n\"The body of every sentient being is ninety-six digits long. In the middle of the body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called M\u016bl\u0101\u1e0dh\u0101ra or sacral plexus). Nine digits above the genitals, there is kan\u1e0da of n\u0101dis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone, and blood. In it, is situate a n\u0101d\u012b-chakra (wheel of nerves) having twelve spokes. Ku\u1e47dal\u012b by which this body is supported is there. It is covering by its face the Brahmaran\u1e0dhra (viz., Brahma's hole) of Sushumn\u0101. (By the side) of Sushumn\u0101 dwell the n\u0101dis\n[paragraph continues] Alambus\u0101 and Kuh\u016b\u1e25. In the next two (spokes) are V\u0101ru\u1e47\u0101 and Ya\u015basvin\u012b. On the spoke south of Sushumn\u0101 is, in regular course, Pi\u1e45gal\u0101. On the next two spokes, are Pasha and Payasvin\u012b. On the spoke west of Sushumn\u0101 is the n\u0101di called Sarasva\u1e6d\u012b. On the next two spokes are \u015a\u0101\u1e45khin\u012b and G\u0101n\u1e0dh\u0101r\u012b. To the north of Sushumn\u0101 dwells Id\u0101; in the next is Has\u1e6dijihv\u0101; in the next is Vi\u015bvodar\u0101. In these spokes of the wheel, the twelve n\u0101dis carry the twelve v\u0101yus from left to right (to the different parts of the body). The n\u0101dis are like (i.e., woven like the warp and woof of) cloth. They are said to have different colours. The central portion of the cloth (here the collection of the n\u0101dis) is called the N\u0101bhichakra (navel plexus). Jvalan\u1e6d\u012b, N\u0101\u1e0dar\u016bpi\u1e47\u012b, Pararan\u1e0dhr\u0101, and Sushumn\u0101 are called the (basic) supports of n\u0101\u1e0da (spiritual sound). These four n\u0101dis are of ruby colour. The central portion of Brahmaran\u1e0dhra is again and again covered by Ku\u1e47dal\u012b. Thus ten v\u0101yus move in these n\u0101dis. A wise man who has understood the course of n\u0101dis and v\u0101yus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon \u1e6curyaka (\u0100\u1e6dm\u0101) at the tip of his nose, in the centre of his heart and in the middle of bin\u1e0du, 1 and should see, with a tranquil mind through the (mental) eyes, the nectar flowing from there. Having closed the anus and drawn up the v\u0101yu and caused it to rise through (the repetition of) pra\u1e47ava (Om), he should complete with \u015ar\u012b b\u012bja. He should contemplate upon his \u0100\u1e6dm\u0101 as \u015ar\u012b (or Par\u0101\u015bak\u1e6di) and as being bathed by nectar. This is k\u0101lava\u00f1chana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the mind itself. (Then) agni (fire) will flame in jala (water) and in the flame (of agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain. By checking the bin\u1e0du in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm. Having contracted simultaneously the anus and yoni (the womb) united together, he should draw up Ap\u0101na and unite with it Sam\u0101na. He\nshould contemplate upon his \u0100\u1e6dm\u0101 as \u015aiva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate Bala (will or strength). He should try to go up by the union of Pr\u0101\u1e47a and Ap\u0101na. This most important yoga brightens up in the body the path of si\u1e0d\u1e0dhis. As a dam across the water serves as an obstacle to the floods, so it should ever be known by the yogins that the chh\u0101y\u0101 of the body is (to j\u012bva). This ban\u1e0dha is said of all n\u0101dis. Through the grace of this ban\u1e0dha, the \u1e0ceva\u1e6d\u0101 (goddess) becomes visible. This ban\u1e0dha of four feet serves as a check to the three paths. This brightens up the path through which the si\u1e0d\u1e0dhas obtained (their si\u1e0d\u1e0dhis). If with Pr\u0101\u1e47a is made to rise up soon U\u1e0d\u0101na, this ban\u1e0dha checking all n\u0101dis goes up. This is called Samputayoga or M\u016blaban\u1e0dha. Through the practising of this yoga, the three ban\u1e0dhas are mastered. By practising day and night intermittingly or at any convenient time, the v\u0101yu will come under his control. With the control of v\u0101yu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increase of rasa (essence of food). With the daily increase of rasa, there is the increase of \u1e0dh\u0101\u1e6dus (spiritual substances). With the increase of \u1e0dh\u0101\u1e6dus, there is the increase of wisdom in the body. Thus all the sins collected together during many crores of births are burnt up.\n\"In the centre of the anus and the genitals, there is the triangular M\u016bl\u0101\u1e0dh\u0101ra. It illumines the seat of \u015aiva of the form of bin\u1e0du. There is located the Par\u0101\u015bak\u1e6di named ku\u1e47dalin\u012b. From that seat, v\u0101yu arises. From that seat, agni becomes increased. From that seat, bin\u1e0du originates and n\u0101\u1e0da becomes increased. From that seat, Hamsa is born. From that seat, manas is born. The six chakras beginning with M\u016bl\u0101\u1e0dh\u0101ra are said to be the seat of \u015aak\u1e6di (Goddess). From the neck to the top of the head is said to the seat of \u015aambhu (\u015aiva). To the n\u0101dis, the body is the support (or vehicle); to Pr\u0101\u1e47a, the n\u0101dis are the support; to j\u012bva, Pr\u0101\u1e47a is the dwelling place; to Hamsa, j\u012bva is the support; to \u015aak\u1e6di, Hamsa is the seat and the locomotive and fixed universe.\n\"Being without distraction and of a calm mind, one should practise pr\u0101\u1e47\u0101y\u0101ma. Even a person who is well-skilled in the practice of the three ban\u1e0dhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes. Both expiration and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles. (The giving out of) all external objects is said to be rechaka (expiration). The (taking in of the) spiritual knowledge of the \u015a\u0101s\u1e6dras is said to be p\u016braka (inspiration) and (the keeping to oneself of) such knowledge is said to be kumbhaka (or restraint of breath). He is an emancipated person who practises thus such a chi\u1e6d\u1e6da. There is no doubt about it. Through kumbhaka, it (the mind) should be always taken up, and through kumbhaka alone it should be filled up within. It is only through kumbhaka that kumbhaka should be firmly mastered. Within it is Parama\u015biva. That (v\u0101yu) which is non-motionless should be shaken again through ka\u1e47tha-mu\u1e0dr\u0101 (throat-posture). Having checked the course of v\u0101yu, having become perfect in the practice of expiration and restraint of breath and having planted evenly on the ground the two hands and the two feet, one should pierce the four seats through v\u0101yu through the three yogas. He should shake Mah\u0101meru with the (aid of) prakotis (forces) 1 at the mouth of v\u0101yu. The two putas (cavities) being drawn, v\u0101yu throbs quickly. The union of moon, sun and agni should be known on account of nectar. Through the motion of Meru, the \u1e0deva\u1e6d\u0101s who stay in the centre of Meru move. At first in his Brahma-gran\u1e6dhi, there is produced soon a hole (or passage). Then having pierced Brahma-gran\u1e6dhi, he pierces Vish\u1e47u-gran\u1e6dhi then he pierces Ru\u1e0dra-gran\u1e6dhi. Then to the yogin comes ve\u1e0dha 2 (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of gurus and \u1e0deva\u1e6d\u0101s and through the practice of yoga.\n\"In the ma\u1e47dala (sphere or region) of Sushumn\u0101 (situated between Id\u0101 and Pi\u1e45gal\u0101, v\u0101yu should be made to rise up through the feature known as Mu\u1e0dr\u0101-ban\u1e0dha. The short pronunciation (of Pra\u1e47ava) frees (one) from sins: its long pronunciation confers (on one) moksha. So also its pronunciation in \u0101py\u0101yana or plu\u1e6da svara (tone). He is a knower of Ve\u1e0da, who through the above-mentioned three ways of pronunciation 1 knows the end of Pra\u1e47ava which is beyond the power of speech, like the never-ceasing flow of oil or the long-drawn bell-sound. The short svara goes to bin\u1e0du. The long svara goes to brahmaran\u1e0dhra: the plu\u1e6da to \u1e0dv\u0101\u1e0da\u015b\u0101n\u1e6da (twelfth centre). The man\u1e6dras should be uttered on account of getting man\u1e6dra si\u1e0d\u1e0dhis. This Pra\u1e47ava (OM) will remove all obstacles. It will remove all sins. Of this, are four bh\u016bmik\u0101s (states) predicated, viz., \u0101rambha, ghata, parichaya, and nishpa\u1e6d\u1e6di. \u0100rambha is that state in which one having abandoned external karmas performed by the three organs (mind, speech and body), is always engaged in mental karma only. It is said by the wise that the ghata state is that in which v\u0101yu having forced an opening on the western side and being full, is firmly fixed there. Parichaya state is that in which vayu is firmly fixed to \u0101k\u0101\u015b, neither associated with j\u012bva nor not, while the body is immovable. It is said that nishpa\u1e6d\u1e6di state is that in which there take place creation and dissolution through \u0100\u1e6dm\u0101 or that state in which a yogin having become a j\u012bvanmuk\u1e6da performs yoga without effort.\n\"Whoever recites this Upanisha\u1e0d becomes immaculate like agni. Like v\u0101yu, he becomes pure. He becomes freed from the sin of drinking alcohol. He becomes freed from the sins of the theft of gold. He becomes a j\u012bvanmuk\u1e6da. This is what is said by the \u1e5agve\u1e0da. Like the eye pervading the \u0101k\u0101\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 spiritual seat of Vish\u1e47u.\n\"Om, thus is the Upanisha\u1e0d.\"\n220:1 This means boar and refers to the incarnation of Vish\u1e47u as a boar.\n220:2 Books such as Mah\u0101bh\u0101ra\u1e6da and R\u0101m\u0101ya\u1e47a.\n220:3 Pr\u0101\u1e47a, Ap\u0101na, U\u1e0d\u0101na, Vy\u0101na and Sam\u0101na, having their respective places and functions in the body.\n220:4 Sound, touch, form, taste and odour.\n220:5 Producing respectively uncertainty, certain knowledge, fluctuation of thought, and egoism and having certain centres in the body.\n221:1 In the states of waking, dreaming and dreamless sleeping.\n221:2 Being past karmas now being enjoyed, past karmas being in store to be enjoyed hereafter and the karmas now produced to be enjoyed hereafter.\n221:3 Presiding over water or tongue.\n221:4 Presiding over odour or nose.\n221:5 Presiding over leg or nether world.\n221:6 Vide the translation of Sarvas\u0101ra-Upanisha\u1e0d.\n221:7 This refers to the several class of persons in different modes of life who wear their hair in different ways as yogins, ascetics and so on.\n222:1 Meaning respectively mental restraint, bodily restraint, the renunciation or practising of works without reference to their fruits, endurance of heart and soul, etc., faith and settled peace of mind.\n222:2 Meaning meditation and reflection thereon.\n225:1 Viz., Vish\u1e47u, the Lord of all persons.\n228:1 During the solar and lunar eclipses, these rites are done by the Hin\u1e0d\u016bs.\n228:2 Of the six sak\u1e6dis, she is one that gives wisdom.\n228:3 Either controlling the breath through pr\u0101\u1e47\u0101y\u0101ma or the consolidation of mercury through some means, leading in both cases to si\u1e0d\u1e0dhis, etc.\n230:1 Of the two causes of the universe, Spirit is the nimi\u1e6d\u1e6da (instrumental) cause while matter is the up\u0101\u1e0d\u0101na (material) cause. This material cause is again subdivided into three: viz., \u0101rambha (initial), pari\u1e47\u0101ma (changed) and vivar\u1e6da (illusory). The first or material cause may be exemplified by the cotton or woollen thread being the initial material cause of cloth or dresses which are woven out of these threads without changing the threads; the second by milk being the changed cause of curd, since a change takes place in the milk which becomes curd; the third by a serpent being the illusory cause of a rope, for here through illusion we mistake the rope for the serpent.\n231:1 The mystic Hin\u1e0d\u016b Tamil books teem with works on medicine through which the higher si\u1e0d\u1e0dhis can be developed.\n232:1 J\u012bvanmuk\u1e6di is emancipation. J\u012bvanmuk\u1e6das are those that have attained emancipation.\n232:2 This word and others are explained in full later on in the text.\n234:1 Lit., secret sleep.\n235:1 Suka is a \u1e5ashi, the son of the present Vy\u0101sa and the narrator of Bh\u0101gava\u1e6da Pur\u0101\u1e47a. V\u0101ma\u1e0deva is also a \u1e5ashi.\n236:1 Bird's path, like birds which fly at once to the place they intend to go; Ant's path, like ants which move slowly.\n236:2 It is that of intense self-absorption when one loses his consciousness of individuality.\n236:3 Hathayoga, as stated in Pa\u1e6da\u00f1jali's Yoga Philosophy.\n237:1 There are either the five elements or M\u016bl\u0101\u1e0dh\u0101ra (sacral plexus), Sv\u0101\u1e0dhishth\u0101na (epigastric or prostatic plexus), Ma\u1e47ip\u016braka (solar plexus), An\u0101hata (cardiac plexus) and Visu\u1e0d\u1e0dhi (laryngeal or pharyngeal plexus). These are situated respectively in the anus, the genital organs, navel, heart and throat. The last or the sixth plexus is omitted here, as the five plexuses mentioned above correspond to the five elements. This chapter treating of yoga is very mystical.\n237:2 This is one of the postures treated of in Siva Samhi\u1e6da and other books.\n238:1 There are four kinds of yoga\u2014the fourth being R\u0101jayoga. Man\u1e6drayoga is that in which perfection is obtained through the pronunciation of man\u1e6dras. Layayoga is that in which perfection is obtained through laya (absorption).\n238:2 They mean respectively forbearance, religious restraint, posture, restraint of breath, subjugation of the senses, contemplation, meditation, and intense self-absorption.\n239:1 Lit., germ.\n241:1 It is mystic here and later on.\n241:2 He has pierced all the gran\u1e6dhis and hence becomes a master of ve\u1e0dha.\n242:1 There are the three kinds of pronunciation with 1 m\u0101\u1e6dr\u0101, 2 m\u0101\u1e6dr\u0101s and 3 m\u0101\u1e6dr\u0101s. They are respectively hrasva, \u1e0d\u012brgha and plu\u1e6da which may be translated as short, long and very long.","title":"Thirty Minor Upanishads: 27. Var\u0101ha-Upanisha\u1e0d ...","type":"page"}