{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu30.htm","path":"hin/tmu/tmu30.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu30.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nOm. The great muni Y\u0101j\u00f1avalkya went to A\u1e0di\u1e6dyaloka (the sun's world) and saluting him (the Purusha of the sun) said: \"O reverend sir, describe to me the \u0100\u1e6dm\u0101-\u1e6da\u1e6d\u1e6dva (the \u1e6da\u1e6d\u1e6dva or truth of \u0100\u1e6dm\u0101).\"\n(To which,) N\u0101r\u0101ya\u1e47a (viz., the Purusha of the sun) replied: \"I shall describe the eightfold yoga together with J\u00f1\u0101na. The conquering of cold and heat as well as hunger and sleep, the preserving of (sweet) patience and unruffledness ever and the restraining of the organs (from sensual objects)\u2014all these come under (or are) yama. Devotion to one's guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the manas and the not longing after the fruits of actions and a state of vair\u0101gya\u2014all these constitute niyama. The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for \u0101sana (posture). Inspiration, restraint of breath and expiration, which have respectively 16, 64 and 32 (m\u0101\u1e6dr\u0101s) constitute pr\u0101\u1e47\u0101y\u0101ma (restraint of breath). The restraining of the mind from the objects of\nsenses is pra\u1e6dy\u0101h\u0101ra (subjugation of the senses). The contemplation of the oneness of consciousness in all objects is \u1e0dhy\u0101na. The mind having been drawn away from the objects of the senses, the fixing of the chai\u1e6danya (consciousness) (on one alone) is \u1e0dh\u0101ra\u1e47\u0101. The forgetting of oneself in \u1e0dhy\u0101na is sam\u0101\u1e0dhi. He who thus knows the eight subtle parts of yoga attains salvation.\n\"The body has five stains (viz.,) passion, anger, out-breathing, fear, and sleep. The removal of these can be effected respectively by absence of sa\u1e45kalpa, forgiveness, moderate food, carefulness, and a spiritual sight of \u1e6da\u1e6d\u1e6dvas. In order to cross the ocean of sams\u0101ra where sleep and fear are the serpents, injury, etc., are the waves, \u1e6d\u1e5bsh\u1e47\u0101 (thirst) is the whirlpool, and wife is the mire, one should adhere to the subtle path and overstepping \u1e6da\u1e6d\u1e6dva 1 and other gu\u1e47as should look out for \u1e6c\u0101raka. 2 \u1e6c\u0101raka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual effulgence of Sachchi\u1e0d\u0101nan\u1e0da. The (spiritual) seeing through the three lakshyas (or the three kinds of introvision) is the means to It (Brahman). Sushumn\u0101 which is from the m\u016bl\u0101\u1e0dh\u0101ra to brahmaran\u1e0dhra has the radiance of the sun. In the centre of it, is kun\u1e0dalin\u012b shining like crores of lightning and subtle as the thread in the lotus-stalk. \u1e6camas is destroyed there. Through seeing it, all sins are destroyed. When the two ears are closed by the tips of the forefingers, a ph\u016b\u1e6dk\u0101ra (or booming) sound is heard. When the mind is fixed on it, it sees a blue light between the eyes as also in the heart. (This is an\u1e6darlakshya or internal introvision). In the bahirlakshya (or external introvision) one sees in order before his nose at distance of 4, 6, 8, 10, and 12 digits, the space of blue colour, then a colour resembling \u015by\u0101ma (indigo-black) and then shining as rak\u1e6da (red) wave and then with the two p\u012b\u1e6da (yellow and orange red) colours. Then he is a yogin. When one looks at the external space, moving\nthe eyes and sees streaks of light at the corners of his eyes, then his vision can be made steady. When one sees jyo\u1e6dis (spiritual light) above his head 12 digits in length, then he attains the state of nectar. In the ma\u1e0dhyalakshya (or the middle one), one sees the variegated colours of the morning as if the sun, the moon and the fire had joined together in the \u0101k\u0101\u015b that is without them. Then he comes to have their nature (of light). Through practice, he becomes one with \u0101k\u0101\u015b, devoid of all gu\u1e47as and peculiarities. At first \u0101k\u0101\u015b with its shining stars becomes to him Para-\u0101k\u0101\u015b as dark as \u1e6damas itself, and he becomes one with Para-\u0101k\u0101\u015b shining with stars and deep as \u1e6damas. (Then) he becomes one with Mah\u0101-\u0101k\u0101\u015b resplendent (as) with the fire of the deluge. Then he becomes one with \u1e6ca\u1e6d\u1e6dva-\u0101k\u0101\u015b, lighted with the brightness which is the highest and the best of all. Then he becomes one with S\u016brya-\u0101k\u0101\u015b (sun-\u0101k\u0101\u015b) brightened by a crore of suns. By practising thus, he becomes one with them. He who knows them becomes thus.\n\"Know that yoga is twofold through its division into the p\u016brva (earlier) and the u\u1e6d\u1e6dara (later). The earlier is \u1e6d\u0101raka and the later is amanaska (the mindless). \u1e6c\u0101raka is divided into m\u016br\u1e6di (with limitation) and am\u016br\u1e6di (without limitation). That is m\u016br\u1e6di \u1e6d\u0101raka which goes to the end of the senses (or exists till the senses are conquered). That is am\u016br\u1e6di \u1e6d\u0101raka which goes beyond the two eyebrows (above the senses). Both these should be performed through manas. An\u1e6dar\u1e0d\u1e5bshti (internal vision) associated with manas comes to aid \u1e6d\u0101raka. \u1e6cejas (spiritual light) appears in the hole between the two eyebrows. This \u1e6d\u0101raka is the earlier one. The later is amanaska. The great jyo\u1e6dis (light) 1 is above the root of the palate. By seeing it, one gets the si\u1e0d\u1e0dhis a\u1e47im\u0101, etc. \u015a\u0101mbhav\u012bmu\u1e0dr\u0101 occurs when the lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally without winking. This is the great science which is concealed in all the tan\u1e6dras. When this is known, one does not stay in sams\u0101ra. Its worship (or practice) gives salvation. An\u1e6darlakshya is of\nthe nature of Jalajyo\u1e6dis (or waterjyotis). It is known by the great \u1e5ashis and is invisible both to the internal and external senses.\n\"Sahasr\u0101ra (viz., the thousand-petalled lotus of the pineal gland) Jalajyo\u1e6dis 1 is the an\u1e6darlakshya. Some say the form of Purusha in the cave of bu\u1e0d\u1e0dhi beautiful in all its parts is an\u1e6darlakshya. Some again say that the all-quiescent N\u012blaka\u1e47tha accompanied by Um\u0101 (his wife) and having five mouths and latent in the midst of the sphere in the brain is an\u1e6darlakshya. Whilst others say that the Purusha of the dimension of a thumb is an\u1e6darlakshya. A few again say an\u1e6darlakshya is the One Self made supreme through introvision in the state of a j\u012bvanmuk\u1e6da. All the different statements above made pertain to \u0100\u1e6dm\u0101 alone. He alone is a Brahmanishtha who sees that the above lakshya is the pure \u0100\u1e6dm\u0101. The j\u012bva which is the twenty-fifth \u1e6da\u1e6d\u1e6dva, having abandoned the twenty-four \u1e6da\u1e6d\u1e6dvas, becomes a j\u012bvanmuk\u1e6da through the conviction that the twenty-sixth \u1e6da\u1e6d\u1e6dva (viz.,) Param\u0101\u1e6dm\u0101 is 'I' alone. Becoming one with an\u1e6darlakshya (Brahman) in the emancipated state by means of an\u1e6darlakshya (introvision), j\u012bva becomes one with the partless sphere of Param\u0101k\u0101\u015b.\n\"Thus ends the first Br\u0101hma\u1e47a.\"\nThen Y\u0101j\u00f1avalkya asked the Purusha in the sphere of the sun: \"O Lord, an\u1e6darlakshya has been described many times, but it has never been understood by me (clearly). Pray describe it to me.\" He replied: \"It is the source of the five elements, has the lustre of many (streaks of) lightning, and has four seats having (or rising from) 'That' (Brahman). In its midst, there arises the manifestation of \u1e6da\u1e6d\u1e6dva. It is very hidden and unmanifested. It can be known (only) by one who has got into the boat of j\u00f1\u0101na. It is the object of both bahir and an\u1e6dar (external and internal) lakshyas. In its midst is absorbed\nthe whole world. It is the vast partless universe beyond N\u0101\u1e0da, Bin\u1e0du and Kara. Above it (viz., the sphere of agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-\u1e6dejas (or the spiritual effulgence of Brahman). It has the brightness of \u015aukla (white light) 1 like the ray of lightning. It alone has the characteristic of \u015a\u0101mbhav\u012b. In seeing this, there are three kinds of \u1e0d\u1e5bshti (sight), viz., am\u0101 (the new moon), pra\u1e6dipa\u1e6d (the first day of lunar fortnight), and p\u016br\u1e47im\u0101 (the full moon). The sight of am\u0101 is the one (seen) with closed eyes. That with half opened eyes is pra\u1e6dipa\u1e6d; while that with fully opened eyes is p\u016br\u1e47im\u0101. Of these, the practice of p\u016br\u1e47im\u0101 should be resorted to. Its lakshya (or aim) is the tip of the nose. Then is seen a deep darkness at the root of the palate. By practising thus, a jyo\u1e6dis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchi\u1e0d\u0101nan\u1e0da. When the mind is absorbed in bliss thus naturally produced, then does \u015a\u0101mbhav\u012b take place. She (\u015a\u0101mbhav\u012b) alone is called Khechar\u012b. By practising it (viz., the mu\u1e0dr\u0101), a man obtains firmness of mind. Through it, he obtains firmness of v\u0101yu. The following are the signs: first it is seen like a star; then a reflecting (or dazzling) diamond; 2 then the sphere of full moon; then the sphere of the brightness of nine gems; then the sphere of the midday sun; then the sphere of the flame of agni (fire); all these are seen in order.\n\"(Thus much for the light in p\u016brva or first stage.) Then there is the light in the western direction (in the u\u1e6d\u1e6dara or second stage). Then the lustres of crystal, smoke, bin\u1e0du, n\u0101\u1e0da, kal\u0101, star, firefly, lamp, eye, gold, and nine gems, etc. are seen. This alone is the form of Pra\u1e47ava. Having united Pr\u0101\u1e47a and Ap\u0101na and holding the breath in kumbhaka, one should fix his concentration at the tip of his nose and making sha\u1e47mukhi 3 with the fingers of both his hands, one hears\nthe sound of Pra\u1e47ava (Om) in which manas becomes absorbed. Such a man has not even the touch of karma. The karma of (San\u1e0dhy\u0101van\u1e0dana or the daily prayers) is verily performed at the rising or setting of the sun. As there is no rising or setting (but only the ever shining) of the sun of Chi\u1e6d (the higher consciousness) in the heart of a man who knows thus, he has no karma to perform. Rising above (the conception of) day and night through the annihilation of sound and time, he becomes one with Brahman through the all-full j\u00f1\u0101na and the attaining of the state of unman\u012b (the state above manas). Through the state of unman\u012b, he becomes amanaska (or without manas).\n\"Not being troubled by any thoughts (of the world) then constitutes the \u1e0dhy\u0101na. 1 The abandoning of all karmas constitutes \u0101v\u0101hana (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes \u0101sana (posture). Being in the state of unman\u012b constitutes the p\u0101\u1e0dya (offering of water for washing the feet of god). Preserving the state of amanaska (when manas is offered as sacrifice) constitutes the arghya (offering of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes sn\u0101na (bathing). The contemplation of \u0100\u1e6dm\u0101 as present in all constitutes (the application to the idol of) sandal. The remaining in the real state of the \u1e0d\u1e5bk (spiritual eye) is (the worshipping with) aksha\u1e6da;(non-broken rice). The attaining of Chi\u1e6d (consciousness) is (the worshipping with) flower. The real state of agni (fire) of Chi\u1e6d is the \u1e0dh\u016bpa (burning of incense). The state of the sun of Chi\u1e6d is the \u1e0d\u012bpa (light waved before the image). The union of oneself with the nectar of full moon is the naiv\u0113\u1e0dya (offering of food, etc.). 2 The immobility in that state (of the ego being one with all) is pra\u1e0dakshi\u1e47a (going round the image). The conception of 'I am He' is namask\u0101ra (prostration). The silence (then) is the s\u1e6du\u1e6di (praise). The all-contentment (or serenity then) is the visarjana (giving leave to god or finishing worship). (This is\nthe worship of \u0100\u1e6dm\u0101 by all Raja-yogins). He who knows this knows all.\n\"When the \u1e6driputi 1 are thus dispelled, he becomes the kaivalya jyo\u1e6dis without bh\u0101va (existence) or abh\u0101va (nonexistence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a brahmavi\u1e6d (knower of Brahman) by cognising the end of the sleeping state, even while in the waking state. Though the (same) mind is absorbed in sushup\u1e6di as also in sam\u0101\u1e0dhi, there is much difference between them. (In the former case) as the mind is absorbed in \u1e6damas, it does not become the means of salvation, (but) in sam\u0101\u1e0dhi as the modifications of \u1e6damas in him are rooted away, the mind raises itself to the nature of the Partless. All that is no other than S\u0101kshi-Chai\u1e6danya (witness-consciousness or the Higher Self) into which the absorption of the whole universe takes place, inasmuch as the universe is but a delusion (or creation) of the mind and is therefore not different from it. Though the universe appears perhaps as outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of br\u0101hmic bliss which is eternal and has dawned once (for all in him)\u2014that man becomes one with Brahman. He in whom sa\u1e45kalpa perishes has got muk\u1e6di in his hand. Therefore one becomes an emancipated person through the contemplation of Param\u0101\u1e6dm\u0101. Having given up both bh\u0101va and abh\u0101va, one becomes a j\u012bvanmuk\u1e6da by leaving off again and again in all states j\u00f1\u0101na (wisdom) and j\u00f1eya (object of wisdom), \u1e0dhy\u0101na (meditation) and \u1e0dhyeya (object of meditation), lakshya (the aim) and alakshya (non-aim), \u1e0d\u1e5b\u015bya (the visible) and a\u1e0d\u1e5b\u015bya (the non-visible and \u016bha (reasoning) and apoha (negative reasoning). 2 He who knows this knows all.\n\"There are five avas\u1e6dh\u0101s (states), viz.: j\u0101gra\u1e6d (waking), svapna (dreaming), sushup\u1e6di (dreamless sleeping), the \u1e6durya (fourth) and tury\u0101\u1e6d\u012b\u1e6da (that beyond the fourth). The j\u012bva (ego) that is engaged in the waking state becomes attached to the prav\u1e5b\u1e6d\u1e6di (worldly) path and is the participator of naraka (hell) as the\nfruit of sins. He desires svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, \"Enough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence.\" Then he pursues the niv\u1e5b\u1e6d\u1e6di (return) path with a view to attain emancipation. And this person then takes refuge in a spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four s\u0101\u1e0dhanas (means to salvation), he attains, in the middle of the lotus of his heart, the Reality of an\u1e6darlakshya that is but the Sa\u1e6d of Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his sushup\u1e6di state. At last he attains this state of discrimination (thus): 'I think I am the non-dual One only. I was in aj\u00f1\u0101na for some time (in the waking state and called therefore Vi\u015bva). I became somehow (or involuntarily) a \u1e6caijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Pr\u0101j\u00f1a through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differences of state and place. And there is nothing of differentiation of class besides me.' Having expelled even the smack of the difference (of conception) between 'I' and 'That' through the thought 'I am the pure and the secondless Brahman', and having attained the path of salvation which is of the nature of Parabrahman, after having become one with It through the \u1e0dhy\u0101na of the sun's sphere as shining with himself, he becomes fully ripened for getting salvation. Sa\u1e45kalpa and others are the causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation. Possessing such a mind free from all (sa\u1e45kalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as \u0100\u1e6dm\u0101, abandons the conception of 'I', thinks I am Brahman' and considers all these as \u0100\u1e6dm\u0101. Through these, he becomes one who has done his duty.\n\"The yogin is one that has realised Brahman that is all-full beyond \u1e6durya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the bin\u1e0du in the \u0101k\u0101\u015b of Param\u0101\u1e6dm\u0101 and pursuing the path of the partless bliss produced by the pure, secondless, stainless, and innate yoga sleep of amanaska, he becomes an emancipated person. Then the yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of In\u1e0dra and others is very little. He who gets this bliss is the supreme yogin.\n\"Thus ends the second Br\u0101hma\u1e47a.\"\nThe great sage Y\u0101j\u00f1avalkya then asked the Purusha in the sphere (of the sun): \"O Lord, though the nature of amanaska has been defined (by you), yet I forget it (or do not understand it clearly). Therefore pray explain it again to me.\" Accordingly the Purusha said: \"This amanaska is a great secret. By knowing this, one becomes a person who has done his duty. One should look upon it as Param\u0101\u1e6dm\u0101, associated with \u015a\u0101mbhav\u012bmu\u1e0dr\u0101 and should know also all those that can be known through a (thorough) cognition of them. Then seeing Parabrahman in his own \u0100\u1e6dma as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme \u0101k\u0101\u015b, the supportless, the secondless the only goal of Brahma, Vish\u1e47u and Ru\u1e0dra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence and non-existence; and knowing the experience of the unman\u012b of his manas, he then attains the state of Parabrahman which is motionless as a lamp in a windless place, having reached the ocean of br\u0101hmic bliss by means of the river of amanaska-yoga through the destruction of all his senses. Then he resembles a dry tree. Having lost all (idea of) the universe through the disappearance of growth, sleep, disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of\nhis manas and becomes absorbed in Param\u0101\u1e6dma. The destruction of manas takes place after the destruction of the collective senses, like the cow's udder (that shrivels up) after the milk has been drawn. It is this that is amanaska. By following this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of \u1e6d\u0101raka-yoga through the initiation into the sacred sentences 'I am Param\u0101\u1e6dm\u0101,' 'That art thou,' 'I am thou alone,' 'Thou art I alone,' etc.\n\"When his manas is immersed in the \u0101k\u0101\u015b and he becomes all-full, and when he attains the unman\u012b state, having abandoned all his collective senses, he conquers all sorrows and impurities through the partless bliss, having attained the fruits of kaivalya, ripened through the collective merits gathered in all his previous lives and thinking always 'I am Brahman,' becomes one that has done his duty. 'I am thou alone. There is no difference between thee and me owing to the fullness of Param\u0101\u1e6dm\u0101.' Saying thus, he (the Purusha of the sun) embraced his pupil 1 and made him understand it.\n\"Thus ends the third Br\u0101hma\u1e47a.\"\nThen Y\u0101j\u00f1avalkya addressed the Purusha in the sphere (of the sun) thus: \"Pray explain to me in detail the nature of the fivefold division of \u0101k\u0101\u015b.\" He replied: \"There are five (viz.): \u0101k\u0101\u015b, par\u0101k\u0101\u015b, mah\u0101k\u0101\u015b, s\u016bry\u0101k\u0101\u015b, and param\u0101k\u0101\u015b. That which is of the nature of darkness, both in and out is the first \u0101k\u0101\u015b. That which has the fire of the deluge, both in and out is truly mah\u0101k\u0101\u015b. That which has the brightness of the sun, both in and out is s\u016bry\u0101k\u0101\u015b. That brightness which is indescribable, all-pervading and of the nature of unrivalled bliss is param\u0101k\u0101\u015b. By cognising these according to this description, one becomes of their nature. He is a yogin only in name, who does not cognise well the nine chakras, the six \u0101\u1e0dh\u0101ras, the three lakshyas and the five \u0101k\u0101\u015b. Thus ends the fourth Br\u0101hma\u1e47a.\"\n\"The manas influenced by worldly objects is liable to bondage; and that (manas) which is not so influenced by these is fit for salvation. Hence all the world becomes an object of chi\u1e6d\u1e6da; whereas the same chi\u1e6d\u1e6da when it is supportless and well-ripe in the state of unman\u012b, becomes worthy of laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I alone am the cause of the absorption of manas. The manas is within the jyo\u1e6dis (spiritual light) which again is latent in the spiritual sound which pertains to the an\u0101ha\u1e6da (heart) sound. That manas which is the agent of creation, preservation, and destruction of the three worlds\u2014that same manas becomes absorbed in that which is the highest seat of Vish\u1e47u; through such an absorption, one gets the pure and secondless state, owing to the absence of difference then. This alone is the highest truth. He who knows this, will wander in the world like a lad or an idiot or a demon or a simpleton. By practising this amanaska, one is ever contented, his urine and f\u00e6ces become diminished, his food becomes lessened: he becomes strong in body and his limbs are free from disease and sleep. Then his breath and eyes being motionless, he realises Brahman and attains the nature of bliss.\n\"That ascetic who is intent on drinking the nectar of Brahman produced by the long practice of this kind of sam\u0101\u1e0dhi, becomes a paramahamsa (ascetic) or an ava\u1e0dh\u016b\u1e6da (naked ascetic). By seeing him, all the world becomes pure, and even an illiterate person who serves him is freed from bondage. He (the ascetic) enables the members of his family for one hundred and one generations to cross the ocean of sams\u0101ra; and his mother, father, wife, and children\u2014all these are similarly freed. Thus is the Upanisha\u1e0d. Thus ends the fifth Br\u0101hma\u1e47a.\"\n243:1 Ma\u1e47dala means sphere. As the Purusha in the ma\u1e47dala or sphere of the sun gives out this Upanisha\u1e0d to Y\u0101j\u00f1avalkya, hence it is called Ma\u1e47dala-Br\u0101hma\u1e47a. It is very mystic. There is a book called R\u0101jayoga Bh\u0101shya which is a commentary thereon; in the light of it which is by some attributed to \u015ari Sa\u1e45kar\u0101ch\u0101rya, notes are given herein.\n244:1 Comm.: Rising above the seven Pr\u0101\u1e47as, one should with introvision cognise in the region of \u0100k\u0101s, \u1e6camas and should then make \u1e6camas get into Rajas, Rajas into Sa\u1e6d\u1e6dva, Sa\u1e6d\u1e6dva into N\u0101r\u0101ya\u1e47a and N\u0101r\u0101ya\u1e47a, into the Supreme One.\n244:2 \u1e6c\u0101raka is from tr., to cross, as it enables one to cross sams\u0101ra. The higher vision is here said to take place in a centre between the eyebrows\u2014probably in the brain.\n245:1 The commentator puts it as 12 digits above the root of the palate\u2014perhaps the \u1e0cv\u0101\u1e0das\u0101n\u1e6da or twelfth centre corresponding to the pituitary body.\n246:1 The commentator to support the above that an\u1e6darlakshya, viz., Brahman is jala- or water-jyo\u1e6dis quotes the Pr\u0101\u1e47\u0101y\u0101ma-G\u0101ya\u1e6dr\u012b which says: \"Om \u0100pojyo\u1e6d\u012b-raso\u2019am\u1e5b\u1e6dam-Brahma, etc.\"\u2014Apo-jyo\u1e6dis or water-jyo\u1e6dis is Brahman.\n247:1 Comm.: \u015aukla is Brahman.\n247:2 The original is, 'Vajra-\u1e0carpa\u1e47am.'\n247:3 Sha\u1e47mukhi is said to be the process of hearing the internal sound by closing the two ears with the two thumbs, the two eyes with the two forefingers, the two nostrils with the two middle fingers, and the mouth with the remaining two fingers of both hands.\n248:1 In this paragraph, the higher or secret meaning is given of all actions done in the p\u016bj\u0101 or worship of God in the Hin\u1e0d\u016b houses as well as temples. Regarding the clothing of the idol which is left out here, the commentator explains it as \u0101vara\u1e47a or screen.\n248:2 Here also the commentator brings in n\u012br\u0101jana or the waving of the light before the image. That is according to him, the idea, \"I am the self-shining.\"\n249:1 The Triputi are the three, the knower, the known and the knowledge. Comm.: \u1e0chy\u0101na and others stated before wherein the three distinctions are made.\n249:2 \u016aha and apoha\u2014the consideration of the pros and cons.\n252:1 This is a reference to the secret way of imparting higher truth.","title":"Thirty Minor Upanishads: 28. Ma\u1e47dalabr\u0101hmaM...","type":"page"}