{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu31.htm","path":"hin/tmu/tmu31.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu31.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nThe syllable A is considered to be its (the bird Om's) right wing, U, its left: M 2, its tail; and the ar\u1e0dham\u0101\u1e6dr\u0101 (half-metre) is said to be its head.\nThe (r\u0101jasic and \u1e6d\u0101masic) qualities, its feet upwards (to the loins); sa\u1e6d\u1e6dva, its (main) body; 3 \u1e0dharma is considered to be its right eye, and a\u1e0dharma, its left.\nThe Bh\u016brloka is situated in its feet; the Bhuvarloka, in its knees; the Suvarloka, in its loins; and the Maharloka, in its navel.\nIn its heart is situate the Janoloka; the \u1e6dapoloka in its throat, and the Sa\u1e6dyaloka in the centre of the forehead between the eyebrows.\nThen the m\u0101\u1e6dr\u0101 (or man\u1e6dra) beyond the Sahasr\u0101ra (thousand-rayed) is explained (viz.,) should be explained.\nAn adept in yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by karmic influences or by tens of crores of sins. 4\nThe first m\u0101\u1e6dr\u0101 has agni as its \u1e0deva\u1e6d\u0101 (presiding deity); the second, vayu as its \u1e0deva\u1e6d\u0101; the next m\u0101\u1e6dr\u0101 is resplendent like the sphere of the sun and the last, the Ar\u1e0dham\u0101\u1e6dr\u0101 the wise know as belonging to Varu\u1e47a (the presiding deity of water) .\nEach of these m\u0101\u1e6dr\u0101s has indeed three kal\u0101s (parts). This is called Omk\u0101ra. Know it by means of the \u1e0dh\u0101ra\u1e47\u0101s, viz., concentration on each of the twelve kal\u0101s, or the variations of the m\u0101\u1e6dr\u0101s produced by the difference of svaras or intonation). The first m\u0101\u1e6dr\u0101 is called ghoshi\u1e47\u012b; the second, vi\u1e0dyunm\u0101li (or vi\u1e0dyunm\u0101\u1e6dr\u0101); the third, pa\u1e6da\u1e45gin\u012b; the fourth, v\u0101yuvegin\u012b; the fifth, n\u0101ma\u1e0dheya; the sixth, ain\u1e0dr\u012b; the seventh, vaish\u1e47av\u012b; the eighth, \u015b\u0101\u1e45kar\u012b; the ninth, maha\u1e6d\u012b; the tenth, \u1e0dh\u1e5b\u1e6di (\u1e0dhruva, Calcutta ed.); the eleventh, n\u0101r\u012b (mauni, Calcutta ed.); and the twelfth, br\u0101hm\u012b. 1\nIf a person happens to die in the first m\u0101\u1e6dr\u0101 (while contemplating on it), he is born again as. a great emperor in Bh\u0101ra\u1e6davarsha.\nIf in the second m\u0101\u1e6dr\u0101, he becomes an illustrious yaksha; if in the third m\u0101\u1e6dr\u0101, a vi\u1e0dy\u0101\u1e0dhara; if in the fourth, a gan\u1e0dharva (these three being the celestial hosts).\nIf he happens to die in the fifth, viz., ar\u1e0dham\u0101\u1e6dr\u0101, he lives in the world of the moon, with the rank of a \u1e0deva greatly glorified there.\nIf in the sixth, he merges into In\u1e0dra; if in the seventh, he reaches the seat of Vish\u1e47u; if in the eighth, Ru\u1e0dra, the Lord of all creatures.\nIf in the ninth, in Maharloka; if in the tenth, in Janoloka (\u1e0chruvaloka, Calcutta ed.); if in the eleventh, \u1e6capoloka, and if in the twelfth, he attains the eternal 2 state of Brahma.\nThat which is beyond these, (viz.,) Parabrahman which is beyond (the above m\u0101\u1e6dr\u0101s), the pure, the all-pervading, beyond kal\u0101s, the ever resplendent and the source of all jyo\u1e6dis (light) should be known.\n1 When the mind goes beyond the organs and the gu\u1e47\u0101s and is absorbed, having no separate existence and no mental action, then (the guru) should instruct him (as to his further course of development).\nThat person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of yoga and avoiding all intercourse with society.\nThen he, being freed from the bonds of karma and the existence as a j\u012bva and being pure, enjoys the supreme bliss by his attaining of the state of Brahm\u0101. 2\nO intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your pr\u0101rab\u1e0dha (that portion of past karma now being enjoyed) without making ally complaint (of it).\nEven after \u0101\u1e6dmaj\u00f1\u0101na (knowledge of Mind or Self) has awakened (in one), pr\u0101rab\u1e0dha does not leave (him); but he does not feel pr\u0101rab\u1e0dha after the dawning of \u1e6da\u1e6d\u1e6dvaj\u00f1\u0101na 3 (knowledge of \u1e6da\u1e6d\u1e6dva or truth) because the body and other things are asa\u1e6d (unreal), like the things seen in a dream to one on awaking from it.\nThat (portion of the) karma which is done in former births, and called pr\u0101rab\u1e0dha does not at all affect the person (\u1e6da\u1e6d\u1e6dvaj\u00f1\u0101n\u012b), as there is no rebirth 'to him.\nAs the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that is illusory? How can a thing have any existence, when there is no birth (to it)?\nAs the clay is the material cause of the pot, so one learns from Ve\u1e0d\u0101n\u1e6da that aj\u00f1\u0101na is the material cause of the\nuniverse: and when aj\u00f1\u0101na ceases to exist, where then is the cosmos?\nAs a person through illusion mistakes a rope for a serpent, so the fool not knowing Sa\u1e6dya (the eternal truth) sees the world (to be true.)\nWhen he knows it to be a piece of rope, the illusory idea of a serpent vanishes.\nSo when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is pr\u0101rab\u1e0dha to him, the body being a part of the world? Therefore the word pr\u0101rab\u1e0dha is accepted to enlighten the ignorant (only).\nThen as pr\u0101rab\u1e0dha has, in course of time, worn out, he who is the sound resulting from the union of Pra\u1e47ava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds.\nThe yogin being in the si\u1e0d\u1e0dh\u0101sana (posture) and practising the vaish\u1e47av\u012bmu\u1e0dr\u0101, should always hear the internal sound through the right ear.\nThe sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the \u1e6durya state within fifteen days.\nIn the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly.\nAt first, the sounds are like those proceeding from- the ocean, clouds, kettle-drum, and cataracts: in the middle (stage) those proceeding from mar\u1e0dala (a musical instrument), bell, and horn.\nAt the last stage, those proceeding from tinkling bells, flute, v\u012b\u1e47\u0101 (a musical instrument), and bees. Thus he hears many such sounds more and more subtle.\nWhen he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.\nHe may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.\nThe mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.\nIt (the mind) becoming insensible to the external impressions, i becomes one with the sound as milk with water, and then becomes rapidly absorbed in chi\u1e0d\u0101k\u0101\u015b (the ak\u0101\u015b where Chi\u1e6d prevails).\nBeing indifferent towards all objects, the yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.\nHaving abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his chi\u1e6d\u1e6da becomes absorbed in it.\nJust as the bee drinking the honey (alone) does not care for the odour, so the chi\u1e6d\u1e6da which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of n\u0101\u1e0da and has abandoned its flitting nature.\nThe serpent chi\u1e6d\u1e6da through listening to the n\u0101\u1e0da is entirely absorbed in it, and becoming unconscious of everything concentrates itself on the sound.\nThe sound serves the purpose of a sharp goad to control the maddened elephant\u2014chi\u1e6d\u1e6da which roves in the pleasure-garden of the sensual objects.\nIt serves the purpose of a snare for binding the deer\u2014chi\u1e6d\u1e6da. It also serves the purpose of a shore to the ocean waves of chi\u1e6d\u1e6da.\nThe sound proceeding from Pra\u1e47ava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vish\u1e47u.\nThe sound exists till there is the \u0101k\u0101\u015bic conception (\u0101k\u0101\u015basa\u1e45kalpa). Beyond this, is the (a\u015bab\u1e0da) soundless Parabrahman which is Param\u0101\u1e6dm\u0101.\nThe mind exists so long as there is sound, but with its (sound's) cessation, there is the state called unman\u012b of manas (viz., the state of being above the mind).\nThis sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.\nThe mind which along with Pr\u0101\u1e47a (V\u0101yu) has (its) karmic affinities destroyed by the constant concentration upon n\u0101\u1e0da is absorbed in the unstained One. There is no doubt of it.\nMany myriads of n\u0101\u1e0das and many more of bin\u1e0dus\u2014(all) become absorbed in the Brahma-Pra\u1e47ava sound.\nBeing freed from all states and all thoughts whatever, the yogin remains like one dead. He is a muk\u1e6da. There is no doubt about this.\nAfter that, he does not at any time hear the sounds of conch or \u1e0dun\u1e0dubhi (large kettle-drum).\nThe body in the state of unman\u012b is certainly like a log and does not feel heat or cold, joy or sorrow.\nThe yogin's chi\u1e6d\u1e6da having given up fame or disgrace is in sam\u0101\u1e0dhi above the three states.\nBeing freed from the waking and the sleeping states, he attains to his true state.\nWhen the (spiritual) sight becomes fixed without any object to be seen, when the v\u0101yu (pr\u0101\u1e47a) becomes still without any effort, and when the chi\u1e6d\u1e6da becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pra\u1e47ava.\nSuch is the Upanisha\u1e0d.\n254:1 Lit., Sound-seed.\n254:2 The commentator says that M is the last letter and hence tail and ar\u1e0dham\u0101\u1e6dr\u0101 is the head, as it enables one to attain to higher worlds.\n254:3 Another reading is: The qualities are its feet, etc., and \u1e6ca\u1e6d\u1e6dva is its body.\n254:4 Comm.: Since this man\u1e6dra has already occurred in the preceding kha\u1e47da of the same s\u0101kh\u0101, it is simply referred in the text. The man\u1e6dra is:\nThe meaning seems to be\u2014the letters A and U are the two wings of the Hamm (Om) of the form of Vish\u1e47u which goes to svarga, the abode of S\u016brya, the thousand-rayed God; that syllable, 'Om' bearing in its heart all the \u1e0devas (of sa\u1e6d\u1e6dvagu\u1e47a). He goes up to Sahasr\u0101nha seeing the worlds personally: Sahasr\u0101nha being the seat of the spiritual sun.\n255:1 Comm.: The four m\u0101\u1e6dr\u0101s are subdivided into twelve by their having each three svaras, U\u1e0d\u0101\u1e6d\u1e6da, Anu\u1e0d\u0101\u1e6d\u1e6da, and Svar\u012b\u1e6da. Here the author goes on to give the names of the twelve kal\u0101s and shows the method of practising Dh\u0101ra\u1e47\u0101 on each. Ghoshi\u1e47\u012b is that which gives Praj\u00f1a: Vi\u1e0dyunm\u0101l\u012b is that which secures entrance into the loka of Vi\u1e0dyunm\u0101l\u012b, the king of the yakshas: Pa\u1e6da\u1e45gin\u012b is that which confers the power of movement through air like the bird Pa\u1e6dangin\u012b; V\u0101yuvegi\u1e45\u012b is that which gives the power of moving very rapidly: N\u0101ma\u1e0dheya means that which confers existence in Pi\u1e6d\u1e5bloka: Ain\u1e0dr\u012b in In\u1e0draloka: Vaish\u1e47av\u012b and S\u0101\u1e45kar\u012b in Vish\u1e47u and Siva-lokas respectively: Maun\u012b to the loka of Munis or Janoloka and Br\u0101hm\u012b to Brahmaloka.\n255:2 Eternal here means the lifetime of Brahm\u0101.\n256:1 Another edition says: he should enter through yoga the incomparable and quiescent \u015aiva.\n256:2 Here the Calcutta edition stops.\n256:3 Ta\u1e6d\u1e6dvaj\u00f1\u0101na is the discrimination of the \u1e6da\u1e6d\u1e6dvas of this universe and man. \u0100\u1e6dmaj\u00f1\u0101na\u2014the discrimination of \u0100\u1e6dm\u0101 or the Self in man.","title":"Thirty Minor Upanishads: 29. N\u0101\u1e0dabin\u1e0du-U...","type":"page"}