11. Subala-Upanishaḍ of Śukla-Yajurveḍa

Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts.com

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SUBALA-UPANISHAḌ

OF

ŚUKLA-YAJURVEḌA

Khaṇda I

Then he (Raikva ¹) asked: "What was at first?" To which (He the Lord) replied:

"There was neither Saṭ ² nor asaṭ nor Saṭ-asaṭ. From it, ṭamas (darkness) was evolved. From ṭamas came bhūṭāḍi; ³from bhūṭāḍi came ākāś, from ākāś, vāyu; from vāyu, agni (fire); from agni, āpas (water); and from āpas, pṛṭhivī (earth). Then it became an egg. After remaining so for one (divine) year, it split into two and became earth below, ⁴ the ākāś above and in the midst, the infinite Purusha of a divine form of myriads of heads, eyes, feet and hands. Prior to the bhūṭas (elements), he had evolved Mṛṭyu (time or death) of three letters ⁵, three heads, and three feet, and having a khaṇda-paraśu ⁶ (broken

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axe). To him, Brahma (the Purusha) spoke. He entered Brahma himself and evolved mentally the seven sons ¹ and these Havirāts (or sons) as well as the seven prajāpaṭis (progenitors). Brāhmaṇas ² were born from His mouth, Kshaṭṭriyas from His hands, Vaiśyas from His thighs, and from the feet were born the Śuḍras. The moon was born from His manas (mind), the sun from His eyes, vāyu from (His) ears and prāṇas from (His) heart. Thus all things were born."

Khaṇda II

"From apāna came Nishāḍas, Yakshas, Rākshasas, and Ganḍharvas. From (His) bones, arose the mountains. From His hairs arose the herbs and the trees. From His forehead, Ruḍra was born through His anger. The breath of this great Being became the Ṛgveḍa, Yajurveḍa, Sāmaveḍa, Aṭharvaveḍa, Śīkshā (the science of the proper pronunciation and articulation of sounds), Kalpa (the science of methodology), Vyākaraṇa (grammar), Nirukṭa (glossarial explanation of obsolete and other terms in Veḍas), Chhanḍas (prosody or veḍic metre), Jyoṭisha (astronomy), Nyāya (logic), Mīmāmsā (including rituals and veḍānṭa), Dharmaśāsṭras, commentaries, glosses and all beings. This Āṭmā (or the Self of Purusha) is Hiraṇyajyoṭis (or golden or effulgent Light) into which all the universe is absorbed. He divided Āṭmā (his Self) into two moieties; out of one moiety, the woman was created; and out of the other, man. Having become a Ḍeva, He created the Ḍevas. Having become a Ṛshi, He created the Ṛshis; also He created Yakshas, Rākshasas, Ganḍharvas, wild and domestic beasts and others such as cows, bulls, mares and horses, she-asses and asses and Viśvambhara (the Supporter) and Viśvambharā (the earth). Becoming Vaiśvānara (fire) at the end (of creation), He burnt up all objects. Then (in dissolution), pṛṭhivī was absorbed in āpas, āpas in agni, agni in vāyu, vāyu in ākaś, ākaś in inḍriyas (organs),

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inḍriyas into ṭanmāṭras (rudimentary properties), ṭanmāṭras into bhūṭāḍi, bhūṭāḍi into mahaṭ, mahaṭ into avyakṭa, avyakṭa into akshara (the indestructible), akshara into Lamas (darkness). And Lamas becomes one with the supreme Lord. And then there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. This is the teaching of Nirvāṇa and this is the teaching of the Veḍas. Yea, This is the teaching of the Veḍas."

Khaṇda III

"At first, there was Asaṭ, unborn, non-existent, unsupported, soundless, touchless, formless, tasteless, odourless, and decayless. The undaunted man never grieves, as he knows Āṭmā to be great, all-pervading and unborn. It (Āṭma) is prāṇaless, mouthless, earless, tongueless, manas-less, ṭejas-less, eyeless, nameless, goṭraless (or clanless), headless, handless, feetless, non-unctuous, bloodless, non-measurable, neither long nor short, neither gross nor atomic, neither great nor small, endless, indescribable, nonreturnable, non-luminous, not hidden, having neither inside nor outside, neither eating anything nor being eaten by others. Some one (out of many) attains to this (Āṭmā) by the six means of saṭya (truth), ḍāna (charity), ṭapas (religious austerities), non-injury to any creature, celibacy and complete indifference to worldy objects; ¹ and there are no other means. Whoever feels happy with the thought 'I know That', that learned person's prāṇa will never get out of his body at the moment of death, but will become absorbed in Brahman; and being absorbed in Brahman, he attains the state of Brahman Itself as he who knows this."

Khaṇda IV

"In the middle of the heart is a red fleshy mass in which is the ḍahara-lotus. Like the lotus, it opens into many (petals). There are ten openings in the heart. The (different kinds of) prāṇas are located there. Whenever he (Āṭmā) is united with

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prāṇa, he sees cities with rivers and other variegated things; when united with vyāna, he sees Ḍevas and Ṛshis; when united with apāna, he sees Yakshas, Rākshasas and Ganḍharvas; when united with udāna, he perceives the celestial world, Ḍevas, Skanḍa (Kārṭikeya or the six-faced Mars), and Jayanṭa (Inḍra's son); when united with samāna, he sees the celestial world and the treasures (of Kubera); when united with rambhā (a nādi hereafter given out), he sees whatever is seen or not seen, heard or not heard, eaten or not eaten, asaṭ or Saṭ and all else.

"There are ten midis; in each of these are seventy-one. And these become 72,000 branch nādis. When Āṭmā sleeps therein, it produces sound; but when Āṭmā sleeps in the second kośa (or sheath) then it sees this world and the higher as also knows all the sounds. This is spoken of as samprasāḍa (deep sleep rest). Then prāṇa protects the body. The nādis are full of blood, of the colours green, blue, yellow, red, and white. Now this ḍahara-lotus has many petals like a lily. Like a hair divided into 1,000 parts, the nādis called hiṭa are. The divine Āṭmā sleeps in the ākāś of the heart, in the supreme kośa (or ānanḍamaya sheath); sleeping there, it has no desires, no dreams, no ḍeva-worlds, no yajñas or sacrificer, no mother or father, no relative, no kinsman, no thief, or no Brahman-slayer. Its body is ṭejas (resplendent effulgence) and of the nature of nectar (or the immortal). It is as if in sport, a water-lotus. When he returns again to the waking state by the same way (he quitted or went in before to the heart), he is Samrāt ¹. Thus says he."

Khaṇda V ²

"That which joins one place (or centre) with another is the nādis which bind them. The eye is aḍhyāṭmā, (pertaining to the body); the visible objects are āḍhibhūṭa (pertaining to the

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elements) and the sun is aḍhidaivaṭa (spiritual). The nādis form their bond (or connect them). He who moves in the eye, in the visible, in the sun, in the midis, in prāṇa, in vijñāna, ¹ in ānanḍa, in the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The ear is adhyāṭma, the audible aḍhibhūṭa, and ḍik (the quarters) is aḍhiḍaivaṭa. The nādis bind them. He who moves in the ear, in the audible, in the quarters, in the nādis, in prāṇa, in vijñāna, in ānanḍa, in the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The nose is adhyāṭma, the odoriferous aḍhibhūṭa, and the earth is aḍhiḍaivaṭa. The nādis bind them. He who moves in the nose, the odoriferous, the earth, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The tongue is adhyāṭma: the tastable aḍhibhūṭa, and Varuṇa is aḍhiḍaivaṭa. The nādis bind them. He who moves in the tongue, the tastable, Varuṇa, the nādis, prāṇa, vijñāna, ānanḍa, the ākaś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The skin is adhyāṭma, the tangiferous aḍhibhūṭa, and the vāyu is aḍhiḍaivaṭa. The nādis bind them. He who moves in the skin, the tangiferous, the vāyu, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Vāk (speech) is adhyāṭma, that which is acted upon by vāk is aḍhibhūṭa, and Agni is Aḍhiḍaivaṭa. The nādis bind them. He who moves in vāk, that which is acted upon by vāk, Agni, the nādis, prāṇa, vijñāna, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

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"The hand is aḍhyāṭma, that which can be handled is aḍhibhūṭa, and Inḍra is aḍhiḍaivaṭa. The nādis bind them. He who moves in the hand, that which can be handled by it, Inḍra, the nādis, prāṇa vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The feet is aḍhyāṭma, that which is walked upon is aḍhibhūṭa, and Vishṇu (or Upenḍra) is aḍhiḍaivaṭa. The nādis bind them. He who moves in the feet, that which is walked upon, Vishṇu, the midis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The anus is aḍhyāṭma, the excreta is aḍhibhūṭa, and Mṛṭyu is aḍhiḍaivaṭa. The nādis bind them. He who moves the anus, the excreta, Mṛṭyu, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The genitals is aḍhyāṭma, the secretion is aḍhibhūṭa, and Prajāpaṭi is aḍhiḍaivaṭa. The nādis bind them. He who moves in the genitals, secretion, Prajāpaṭi, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

 ¹"Manas is aḍhyāṭma, the thinkable is aḍhibhūṭa, and the moon is Aḍhiḍaivaṭa. The nādis bind them. He who moves in the manas, the thinkable, the moon, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Buḍḍhi is aḍhyāṭma, the certainly knowable is aḍhibhūṭa, and Brahma is aḍhiḍaivaṭa. The nādis bind them. He who moves in buḍḍhi, the certainly knowable, Brahma, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That

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is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Ahaṅkāra is aḍhyāṭma, that which is acted upon by ahaṅkāra is aḍhibhūṭa, and Ruḍra is aḍhiḍaivaṭa. The nādis bind them. He who moves in ahaṅkāra, that which is acted upon by ahaṅkāra, Ruḍra, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Chitty is aḍhyāṭma, that which is acted upon by chiṭṭa (producing fluctuation of thought) is aḍhibhūṭa, and Ksheṭrajña is aḍhiḍaivaṭa. The nādis bind them. He who moves in chiṭṭa, that which is acted upon by chiṭṭa, Ksheṭrajña, the nādis, prāṇa, vijñāna, ānanḍa, the ākāś of the heart, and within all else—That is Āṭmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"He is the knower of all, the Lord of all, the ruler of all, the one latent in all, the one worshipped for the happiness of all, but Himself not worshipping (or seeking) any happiness, the one worshipped by all, the Veḍas and other books and to which all this is food, but who does not become the food of another; moreover, the one who, as the eye, is the ordainer of all, the one who as annamaya is Bhūṭāṭmā; the one who as prāṇamaya is Inḍriyāṭmā, the one as manomaya is Sankalpāṭmā, the one who as vijñānamaya is Kālāṭmā, the one who as ānanḍamaya is Layāṭmā, is one and not dual. How can it be said to be mortal? How can it be said that there is not immortality in It? It is neither internal prajñā nor external prajñā nor both, nor Prajñānaghana; it is neither prajñā nor not-prajñā; it is neither known nor is it to know anything. Thus is the exposition of Nirvāṇa; and thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda VI

"At first there was not anything in the least. These creatures were born through no root, no support but the Divine Ḍeva, the one Nārāyaṇa. ¹ The eye and the visible are Nārāyaṇa;

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the ear and the audible are Nārāyaṇa; the tongue and the 'tastable' are Nārāyaṇa; the nose and the 'smellable' are Nārāyaṇa; the skin and the tangible are Nārāyaṇa; manas and that which is acted upon by it are Nārāyaṇa; buḍḍhi and that which is acted upon by it are Nārāyaṇa; ahaṅkāra and that which is acted upon by it are Nārāyaṇa; chiṭṭa and that which is acted upon by it are Nārāyaṇa; vāk and that which is spoken are Nārāyaṇa; the hand and that which is lifted are Nārāyaṇa; the leg and that which is walked upon are Nārāyaṇa; the anus and the excreted are Nārāyaṇa; the genitals and the enjoyment of pleasure are Nārāyaṇa. The originator and the ordainer as also the agent and the causer of changes, are the Divine Deva Nārāyaṇa only. Āḍiṭyas, Ruḍras, Maruṭs, Vasus, Aśvins, the Ṛk, Yajus, and Sāma, Manṭras, Agni, clarified butter and oblation—all these are Nārāyaṇa. The origin and the combination are the Divine Deva Nārāyaṇa only. Mother, father, brother, residence, asylum, friends and dependents are Nārāyaṇa only. The divine midis known as virājā, suḍarśanā, jiṭā, saumyā, moghā, kumārā, amṛṭā, saṭyā, sumaḍhyamā, nāsīrā, śiśirā, surā, sūryā, and bhāsvatī (fourteen nādis in all), that which thunders, sings and rains, viz., Varuṇa, Aryamā (sun), Chanḍramas (moon), Kalā (part), Kavi (Śukra), the creator Brahma and Prajāpaṭi, Inḍra, Kāla (or time) of days, half-days, Kalpa, the upper, and the directions—all these are Nārāyaṇa. That which was and will be is this Purusha only. Like the eye (which sees without any obstacle) the thing spread in the ākāś, the wise ever see this supreme seat of Vishṇu. Brāhmaṇas who are ever spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishṇu. Thus is the exposition to the attaining of Nirvāṇa; thus is the teaching of the Veḍas; yea, thus is the teaching of the Veḍas."

Khaṇda VII

"Within the body, is the one eternal Aja (unborn), located in the cave (of the heart). Earth is His body. Though He moves in the earth, earth does not know Him. Waters are His

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body. Though He moves in the waters, waters do not know Him. Ṭejas is His body. Though He moves in ṭejas, ṭejas does not know Him. Vāyu is His body. Though He moves in vāyu, vāyu does not know Him. Ākāś is His body. Though He moves in ākāś, ākāś does not know Him. Manas is His body. Though He moves in manas, manas does not know Him. Buḍḍhi is His body. Though He moves in buḍḍhi, buḍḍhi does not know Him. Ahaṅkāra is His body. Though He moves in ahaṅkāra, ahaṅkāra does not know Him. Chiṭṭa is His body. Though He moves in chiṭṭa, chiṭṭa does not know Him. Avyakṭa is His body. Though He moves in avyakṭa, avyakṭa does not know Him. Akshara is His body. Though He moves in akshara, akshara does not know Him. Mṛṭyu (death) is His body. Though He moves in Mṛṭyu, Mṛṭyu does not know Him. Such an one is the Mind within all creatures, the remover of all sins and the Divine Deva, the one Nārāyaṇa.

"This knowledge was imparted (by Nārāyaṇa) to Apānṭaraṭama who in turn imparted it to Brahmā. Brahma imparted it to Ghora-Aṅgiras. He imparted it to Raikva, who in turn imparted it to Rāma. Rāma imparted it to all creatures. This is the teaching of Nirvāṇa; this is the teaching of the Veḍas; yea, this is the teaching of the Veḍas."

Khaṇda VIII

"The Āṭmā of all which is immaculate, is located within the cave in the body. Āṭmā which lives in the midst of the body filled with fat, flesh and phlegm in a seat very closely shut up with shining many-coloured walls resembling a Ganḍharva city and with the (subtle) essence going out of it (to other parts of the body), which seat may be likened to a plantain flower and is ever agitated like a water-bubble—this Āṭmā is of an unthinkable form, the Divine Deva, associateless and pure, has ṭejas as its body, is of all forms, the Lord of all, the unthinkable and the bodiless, placed within the cave, immortal, shining, and bliss itself. He is a wise person who cognizes Āṭmā thus, and not one who does not do so."

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Khaṇda IX

Once Raikva questioned Him (Lord) thus: "O Lord, in whom does everything disappear (or merge)?" He replied thus: "That which (or he who) disappears in the eye becomes the eye only; that which disappears in the visible becomes the visible only; that which disappears in the sun becomes sun only; that which disappears in Virāt becomes Virāt only; that which disappears in prāṇa becomes prāṇa only; that which disappears in vijñāna becomes vijñāna only; that which disappears in ānanḍa becomes ānanḍa only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the ear becomes ear itself; that which disappears in the audible becomes the audible only; that which disappears in ḍik (space) becomes ḍik only; that which disappears in suḍarśanā (discus) becomes suḍarśanā only: that which disappears in apāna becomes apāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in ānanḍa become ānanḍa only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the nose becomes nose only; that which disappears in the odoriferous becomes odoriferous only; that which disappears in pṛṭhivī becomes pṛṭhivī only; that which disappears in jiṭam (victory) becomes; victory only; that which disappears in vyāna becomes vyāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the mouth becomes the mouth only; that which disappears in the tasted becomes the tasted only; that which disappears in Varuṇa becomes Varuṇa only; that which disappears in soumya

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[paragraph continues] (moon or Mercury) becomes soumya only; that which disappears in udāna becomes udāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the skin becomes the skin only; that which disappears in touch becomes touch only; that which disappears in vāyu becomes vāyu only; that which disappears in cloud becomes cloud only; that which disappears in samāna becomes samāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in vāk becomes vāk only; that which disappears in speech becomes speech only; that which disappears in Agni becomes Agni only; that which disappears in kumārā becomes kumārā only; that which disappears in hostility becomes hostility itself; that which disappears in vijñāna become vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the hand becomes the hand only; that which disappears in that which is lifted by the hand becomes that which is lifted by the hand; that which disappears in Inḍra becomes Inḍra only; that which disappears in the nectar becomes the nectar only; that which disappears in mukhya becomes mukhya only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain, that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the leg becomes the leg only; that which disappears in that which is walked upon becomes that which is walked upon; that which disappears

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in Vishṇu becomes Vishṇu only; that which disappears in saṭya becomes saṭya only; that which disappears in the suppression of the breath and voice becomes the suppression of the breath and voice; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the anus becomes the anus only; that which disappears in that which is excreted becomes that which is excreted; that which disappears in Mṛṭyu becomes Mṛṭyu only; that which disappears in spirituous liquor becomes spirituous liquor only; that which disappears in hurricane becomes hurricane only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the genitals becomes the genitals only; that which disappears in that which is enjoyed becomes that which is enjoyed; that which disappears in that which is Prajāpaṭi becomes Prajāpaṭi only; that which disappears in nāsīnām becomes nāsīnām only; that which disappears in kurmira becomes kurmira only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in ṭurya becomes ṭurya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in manas becomes manas itself; that which disappears in the thinkable becomes the thinkable itself; that which disappears in the moon becomes the moon itself; that which disappears in śiśu becomes śiśu itself; that which disappears in śyena becomes śyena itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanḍa, becomes ānanḍa itself; that which disappears in ṭurya becomes ṭurya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless,"

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Then He continued: "That which disappears in buḍḍhi becomes buḍḍhi itself; that which disappears in the certainly knowable becomes the certainly knowable itself; that which disappears in Brahma becomes Brahmā himself; that which disappears in Kṛshṇa becomes Kṛshṇa himself; that which disappears in Sūrya becomes Sūrya itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanḍa becomes ānanḍa itself; that which disappears in ṭurya becomes ṭurya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in ahaṅkāra becomes ahaṅkāra itself; that which disappears in that which is acted upon by ahaṅkāra becomes that itself; that which disappears in Ruḍra becomes Ruḍra himself; that which disappears in asura becomes asura itself; that which disappears in śveṭa becomes śveṭa itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanḍa becomes ānanḍa itself; that which disappears in ṭurya becomes ṭurya itself—(all these) attain that which is deathless, fearless, sorrow-less, endless, and seedless."

Then He continued: "That which disappears in chiṭṭa becomes chiṭṭa itself; that which disappears in that which is acted upon by chiṭṭa becomes that itself; that which disappears in Ksheṭrajña becomes Ksheṭrajña itself; that which disappears in bhāsvatī becomes bhāsvatī itself; that which disappears in nāga becomes nāga itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanḍa becomes ānanḍa itself; that which disappears in ṭurya becomes ṭurya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

"He who knows this as seedless in this manner becomes himself seedless. He is neither born, nor dies, nor is deluded, nor split, nor burnt, nor cut—yea, he does not feel angry, and hence he is said to be Āṭmā, capable of burning all. Such an Āṭmā is neither attained by a hundred sayings, nor by (the reading of) many scriptures, nor by mere intelligence, nor by hearing from others, nor by understanding, nor by Veḍas, nor

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by scriptures, nor by severe ṭapas, nor sāṅkhya, nor yoga, nor observances of the orders of the life, nor by any other means (than the following). Devoted Brāhmaṇas who repeat the Veḍas according to rules and who worship Him with praise attain Him. He who is quiescent, self-controlled, indifferent to worldly objects and resigned, having centred his mind on Āṭmā sees Āṭmā and becomes one with the Āṭmā of all, as also he who knows this."

Khaṇda X

Then Raikva asked Him: "O Lord, where do all things rest? He replied: "In the worlds of Rasāṭala (or nether worlds)."

"In what are these (Rasāṭala worlds) woven warp and woof?" He replied: "In the worlds of Bhūḥ."

"In what are these (worlds of Bhūḥ) woven warp and woof?" He replied: "In the worlds of Bhuvaḥ."

"In what are these (Bhuvaḥ worlds) woven warp and woof?" "In the worlds of Suvaḥ."

"In what are these (Suvaḥ worlds) woven warp and woof?" "In the worlds of Mahaḥ."

In what are these (Mahaḥ worlds) woven warp and woof?" "In the Janaloka."

"In what are these (Jana worlds) woven warp and woof?" "In the Ṭapoloka."

"In what are these (Ṭapolokas) woven warp and woof?" "In the Saṭya loka."

"In what are these (Saṭya worlds) woven warp and woof?" "In the Prajāpaṭi loka."

"In what are these (Prajāpaṭi worlds) woven warp and woof?" "In the Brahmaloka."

"In what are these (Brahma worlds) woven warp and woof?" "In the Sarvaloka."

"In what are these (Sarva lokas) woven warp and woof?" "In Āṭmā—which is Brahman, like beads (in a rosary) warp-wise and woof-wise."

Then he said: "All these rest in Āṭmā, and he who knows this, becomes Āṭmā itself. Thus is the exposition of Nirvāṇa.

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[paragraph continues] Thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XI

Again Raikva asked Him: "O Lord! what is the seat of Āṭmā which is replete with vijñāna? and how does it leave the body and pervade the universe?" To this He replied: "There is a mass of red flesh in the middle of the heart. In it, there is a lotus called ḍahara. It buds forth in many petals like a water-lily. In the middle of it is an ocean (samuḍra). ¹ In its midst is a koka ² (bird). In it there are four nādis. They are ramā, aramā, Ichchhā and punarbhava. Of these, ramā leads a man of virtue to a happy world. Aramā leads one of sins into the world of sins. (Passing) through Ichchhā (nādi), one gets whatever he remembers. Through punarbhava, he splits open the sheaths; after splitting open the sheaths, he splits open the skull of the head; then he splits open pṛṭhivī; then āpas; then ṭejas; then vāyu; then ākāś. Then he splits open manas; then bhūṭāḍi; then mahaṭ; then avyakṭa; then akshara; then he splits open mṛṭyu and mṛṭyu becomes one with the supreme God. Beyond this, there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. Thus is the exposition of Nirvāṇa; and thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XII ³

"Anna (food) came from Nārāyaṇa. It was first cooked in Brahmaloka in the Mahā-samvarṭaka fire. Again it was cooked in the sun; again it was cooked in kravyāḍi (lit., the fire that burns raw flesh, etc.); again it was cooked in jwālakīla (the flaming kīla); then it became pure and not stale (or fresh). One should eat whatever has fallen to his lot and without begging; one should never beg any (food)."

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Khaṇda XIII

"The wise man should conduct himself like a lad, with the nature of a child, without company, blameless, silent and wise and without exercising any authority. This description of Kaivalya is stated by Prajāpaṭi. Having found with certitude the supreme seat, one should dwell under a tree with torn cloths, unaccompanied, single and engaged in samāḍhi. He should be longing after the attaining of Āṭmā and having attained this object, he is desireless, his desires have decayed. He fears none, though he finds the cause of death in such as elephants, lions, gadflies, musquitoes, ichneuma, serpents, Yakshas, Rākshasas, and Ganḍharvas. He will stand like a tree. Though cut down, he will neither get angry nor tremble. He will stand (or remain) like a lotus. Though pierced, he will neither get angry nor tremble. He will stand like ākāś; though struck, he will neither get angry nor tremble. He will stand by Saṭya (truth), since Āṭmā is Saṭya.

"Pṛṭhivī is the heart (or centre) of all odours; āpas is the heart of all tastes; ṭejas is the heart of all forms; vāyu is the heart of all touch; ākāś is the heart of all sounds; avyakṭa is the heart of gīṭās (or sounds); mṛṭyu is the heart of all Saṭṭvas; and mṛṭyu becomes one with the Supreme. And beyond Him, there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. Thus is the exposition of Nirvāṇa; thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XIV ¹

"Pṛṭhivī is the food, and āpas is the eater; āpas is the food, and jyoṭis (or fire) is the eater; jyoṭis is the food, and vāyu is the eater; vāyu is the food, and ākāś is the eater; and akāś is the food and the inḍriyas (organs) are the eaters; inḍriyas are the food and manas is the eater; manas is the food, and buḍḍhi is the eater; buḍḍhi is the food, and avyakṭa is the eater; avyakṭa is the food, and akshara is the eater; akshara is the food, and

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mṛṭyu is the eater; and mṛṭyu becomes one with the Supreme. Beyond Him, there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. Thus is the exposition of Nirvāṇa, and thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XV

Again Raikva asked: "O Lord, when this Vijñāna-ghana goes out (of the body or the universe), what does it burn and how?" To which He replied: "When it goes away, it burns prāṇa, apāna, vyāna, uḍāna, samāna, vairambha, mukhya, anṭaryāma, prabhañjana, kumāra, śyena, kṛshṇa, śveṭa, and nāga. Then it burns pṛṭhivī, āpas, ṭejas, vāyu, and ākāś; then it burns the waking, the dreaming, the dreamless sleeping and the fourth states as well as the maharlokas and worlds higher; then it burns the lokāloka (the highest world forming a limit to the other worlds). Then it burns ḍharma and aḍharma. Then it burns that which is beyond, is sunless, limitless, and worldless. Then it burns mahaṭ; it burns avyakṭa; it burns akshara; it burns mṛṭyu; and mṛṭyu becomes one with the great Lord. Beyond Him, there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. Thus is the exposition of Nirvāṇa, and thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XVI

"This Subāla-Bīja-Brahma-Upanishaḍ should neither be given out nor taught to one who has not controlled his passions, who has no sons, who has not gone to a Guru, and having become his disciple has not resided with him for a year, and whose family and conduct are not known. These doctrines should be taught to him who has supreme devotion to the Lord and as much to his Guru. Then these truths shine in his great soul. Thus is the exposition of Nirvāṇa; thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Footnotes

61:1 In the Chhānḍogya Upanishaḍ, Raikva is said to be the imparter of Samvargaviḍyā.

61:2 The absolute (Parabrahman) is neither Saṭ (Be-ness) nor asaṭ (not-Be-ness) nor a commingling of both. It is neither spirit nor matter nor a commingling of both.

61:3 Bhūṭāḍi is ṭāmasa ahaṅkāra according to Vishṇu Purāṇa.

61:4 "Above and below" refers not to the position but only to the state, of matter, gross or subtle. "In the midst" implies that ākāś and earth are soaked in and with spirit.

61:5 This refers to the first triune manifestation of Purusha or spirit through time when only there is activity, Mṛṭyu or Kāla is the first manifestation whereas Yama (or the God of death) is the secondary one dealing with the death of creatures lower down.

61:6 Khaṇda means divided or with parts. Parasu literally injuring another. Hence Mṛṭyu with his khaṇda-parasu divided eternal time into its parts and conditions the absolute through primordial matter. In the Purāṇas and other books, Mṛṭyu and Yama are represented as having an axe broken in a conflict.

62:1 This refers to the septenary manifestation from the triune one; also to the sub-septenary ones.

62:2 In other words beings of Saṭṭva, Rajas and Ṭamas and an admixture of these were born.

63:1 The word anāsakena (non-injury) is repeated in the text which is wrong.

64:1 Lit., one producing sound.

64:2 In this chapter are given out the several correspondences of the ḍevas (or the presiding spiritual deities) and of the objects to the five organs of sense, the five organs of action, and the antaḥkaraṇa (or lower mind) composed of manas, buḍḍhi, ahaṅkāra, and chiṭṭa.

65:1 Probably prāṇa, vijñāna, and ānanḍa refer to the sheaths formed by them.

66:1 Although in the original manas, buḍḍhi, etc., are in the middle, yet they are inserted here after the karmenḍriyas.

67:1 Nārāyaṇa is the Universal Self. This chapter gives out the pantheistic theory that the whole universe is nothing but God Nārāyaṇa.

75:1 The ocean probably refers to ākāsic space.

75:2 Koka probably refers to Hamsa.

75:3 In this chapter are related the different fires, the first or primordial anna or food-substance has to pass through in order to become the gross food.

76:1 The causes and effects are herein given out, the cause of an effect becoming itself the effect of a higher cause.