SUBLA UPANIAD

By Dr. Radhakrishnan

Prepared by Veeraswamy Krishnaraj

 

Chapter I

THE ORIGIN OF THE WORLD AND OF THE FOUR CASTES

This Upaniṣad belongs to the Śukla Yajur Veda and is in the form of a dialogue between the sage Subāla and Brahmā the creator God. It discusses the nature of the universe and the character of the Absolute.

I.1. (He) discoursed on that: What was there then? To him (Sula) he (Brahmā] said: It was not existent, not non-existent, neither existent and non-existent. From that emerged darkness, from darkness the subtle elements, from the subtle elements ether, from ether air, from air fire, from .fire water, from water earth; then there came into being the egg; that (egg) after incubation for a year split in two, the lower one being the earth and the upper one being the sky; in the middle, (between the two parts) there came into being the divine person, the person with a thousand heads, a thousand eyes, a thousand feet and a thousand arms, This (person) created death the foremost of all beings, the three-eyed, three-headed and three-­footed Khaṇḍaparaśu. Of him Brahmā became afraid. He got hold of Brahmā alone. He (Brahmā) created seven sons out of his mind. These (seven) created in their tum, out of their minds, seven sons filled with truth. These are, verily, the Prajā-patis. Out of his (the divine person's) mouth came forth the Brāhmaṇas, out of his arms were made the Rājanyas (the Kṣatriyas), out of his (two) thighs the Vaiśyas were produced and from his feet came forth the Śūdras.

From his mind came the moon, and from his eyes came the sun and from his ear came forth air and the vital principle. From his heart sprang forth all this.

In the beginning was the formless state which cannot be described as either existent or non-existent or as both. Cp. R.V. Nāsadīya Sūkta X. 129.

The first existent was darkness, the principle of objectivity, the void which has to be illumined.

The egg is the world-form and the person is the world-spirit. Earth and heaven are generally represented as the two forces whose interaction produces the manifold universe.

Subjection to death, the principle of unceasing change is the characteristic of the cosmic process.

Chapter II

CREATION OF OTHER BEINGS

II.I. From the apāna of the Person (sprang forth) the Niṣādas (forest tribes) as also the Yakṣas, the Rākṣasas and the Gandharvas; from the bones the mountains; from the hairs herbs and trees of the forest from the forehead Rudra, the embodiment of anger. Of this great person's out breathing are the Ṛg Veda, the Yajur Veda, the ma Veda, the Atharva Veda, Śikṣā (pronunciation), Kalpa Sutras, grammar, lexicography, prosody, the science of the movements of the heavenly bodies; the Nyāya logic, investigation of the rules of conduct and nature of reality, the codes of conduct, commentaries and sub-commentaries and all other things relating to all beings. That light of gold (the world-spirit) in whom are reflected the self and all the worlds, (he) split his own form into two, half female and half male. Becoming a celestial he created the celestials, becoming a seer he created seers and similarly the Yakṣas, the Rākṣasas, the Gandharvas, village folk, and forest dwellers and animals he created, the one a cow, the other a bull, the one a mare, the other a stallion, the one a she-ass, the other a he-ass, the one the earth goddess, the other the lord of the world (Viṣṇu). At the end he, (the same world spirit) becoming Vaiśvānara, completely burns all existing things (dissolves the world), earth dissolves in water, water dissolves in fire, fire dissolves in air, air dissolves in ether, ether in the senses, the senses in the subtle elements, the subtle elements dissolve: in their subtile sources, the subtile sources dissolve in the principle of mahat, the principle, of mahat dissolves in the principle of the Unmanifested and the principle of the Unmanifested dissolves in the Imperishable. The Imperishable dissolves in the darkness. The darkness becomes one with the transcendent (Brahman). Beyond the transcendent there is no (other) existence nor non-existence nor both existence and non-existence. This is the doctrine relating to liberation. This is the doctrine of the Veda; this is the doctrine of the Veda.

from the hairs, herbs and trees of the forest: see B.U. I.1.1.

the one a Cow and the other a bulI: see B.U. I. 4.4.

mīmāṁsā: investigation; it is taken as referring to both Pūrva and Uttara mīmāṁsās, the first relates to the nature of duty, dharma, and the second to the nature of Brahman. The order of dissolution is the reverse of the order of evolution and the account is based on the Sāṁkhya theory.

Chapter III

LIBERATION AND THE WAY TO IT

III.I. In the beginning this was non-existent. He who knows (the Brahman) as unborn, uncaused, unestablished (anything else), devoid of sound, devoid of touch devoid of form, devoid of taste, devoid of smell, imperishable, not dense, not prodigious, originless, as one's own self (he), sorrows not. That which is lifeless, mouthless, earless, speechless, mindless, splendourless, devoid of name and clan, headless, devoid of hands and feet, devoid of attachment, devoid of glowing redness (like fire), immeasurable, not short, not long, not gross, not minute (like a speck), not small, not great, not definable, not obscure, not demonstrable, not manifest, not shrouded, Without an interior, without an exterior. It does not feed on anything, nor does anything feed on it. One should attain this (Brahman) by recourse to the six means of truthfulness, charity, austerity, fasting, chastity (of mind and. body) and complete indifference to worldly objects (renunciation of all objects which do not help the attainment of the knowledge of the self). One should also attend to the following three, sell-control, charity, and compassion. The pṇas (vital airs) of this (knower of Brahman) do not go out; even where he is, they get merged. He who knows thus. becoming Brahman remains as Brahman alone.

See B.U. III. 8. 8.

Brahman is described in negative terms and the means for Its attainment are mentioned. While this is the ultimate reality, the world can be accounted for by the concepts of the Supreme Person and the world-spirit.

Chapter IV

THE THREE STATES OF WAKING. DREAM AND DREAMLESS SLEEP

IV.I. In the center of the heart is a lump of flesh of red color. In it the dahara of the white lotus blooms with its petals spread in different directions like the red lotus. There are ten hollows in the heart. In them are established the (chief) vital airs. When the individual soul is yoked with the prāṇa breath, then he sees rivers and cities, many and varied. When yoked with the vyāna breath, then he sees gods and seers. When yoked with the apāna breath then he sees the Yakṣas, the Rākasas, and the Gandharvas. When yoked with the udāna breath, then he sees the heavenly world and the gods, Skanda, Jayanta and others. When yoked with the samāna breath, then he sees the heavenly world and wealth (of all kinds). When yoked with the vairambha, then he sees what he has (formerly) seen, what he has (formerly) heard, what he has (formerly) enjoyed or not enjoyed, whatever is existent or non-existent. In fact he sees all (in the waking state). (In the subtle sheath) these branch into ten branches of ten each. Out of each of these branch out seventy-two thousands of nāḍīs. In these (ramifications) the soul experiences the state of dream and causes sounds to be apprehended. Then in the subtle second sheath the soul experiences dreams, sees this world and the other world and knows all sounds. (The Soul) declares it to be the state of serene perception. (In this state) the vital air protects the (gross) body. The branched nāḍīs are filled with fluids of greenish yellow, blue, yellow and white colors. Then in that in which the dahara is enclosed in the white lotus-like sheath which has bloomed like the red lotus, with its petals spread in different directions are manifest nāḍīs called the Hitā, of the Size of a thousandth section of the hair. In the ether of the heart situated in the interior of the sheath, the divine soul attains the state of sleep. When in the state of sleep (the soul) does not desire any desires, does not see any dreams. In it there are no gods or worlds of gods, no sacrifices or absence of sacrifices, neither mother nor father, nor kinsmen nor relations, neither a thief nor a killer of a Brahmaṇa. His form is one of radiance, of immortality. He is only water and remains submerged. Then by resorting to the same course he leaps into the waking state. He rules on all sides, said (Brahmā to the sage Subāla).

aahara: see C.U. VIII. I. I.

puṇḍarīka: white lotus.

kumuda: red lotus.

pari-rakṣsati: protects. Life is devoted to its functions and keeps guard over the body.

We have here a repetition of the description of hita which extends from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, these arteries are full of a thin fluid of various colours, white, black, yellow, red. In these the person dwells. When sleeping he sees no dreams. He becomes then one with the life principle alone.

When we wake up from the state of sleep we get back to the experience of dreams in the dream state and experiences of the world in the waking state. See Ma. U.

Chapter V

THE INDIVIDUAL SELF'S FUNCTIONS AND THE SUPREME SPIRIT

V.1. (The supreme self) bestows on the different local functionaries their (respective) spheres of action. The nāḍīs are the links establishing connection with them (the different organs). The eye is the sphere of the self; that is seen in the sphere of the objective; the sun is the divine principle (exercising its influence in aid of the self). The connecting link (between the self and the organ of the eye) is the (concerned) nāḍi. He who moves in the eye, in what is seen, in the sun, in the nāḍi, in the life principle, in the (resultant) knowledge, in the bliss (derived from such knowledge), in the ether of the heart, in the interior of all these is this self. One should meditate on this self, which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.2. The ear is the sphere of the self, what is heard is the sphere of the objective; the (guardians of the) quarters are the divine principles. The connecting link is the nāḍi. He who moves in the ear, in what is heard, in the quarters, in the nāḍis, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all those is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.3. The nose is the sphere of the self: what is smelt is the sphere of the objective. Earth is the divine principle. The connecting link is the nāḍi. He who moves in the nose, in what is smelt, in earth, in the nāḍi in the life-principle; in the knowledge, in the bliss, in the ether of the heart, in the interior of all these, is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.4. The tongue is the sphere of the self, what is tasted is the sphere of the objective. Varuṇa is the divine principle. The connecting link is the nāḍi. He who moves in the tongue, in what is tasted, in Varuṇa, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.5. The skin is the sphere of the self; what is touched is the sphere of the objective. Air is the divine principle. The connecting link is the nāḍi. He who moves in the skin, in what is touched, in the air, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.6. The mind is the sphere of the self, what is minded is the sphere of the objective. The moon is the divine principle. The connecting link is the nāḍi. He who moves in the mind, in what is minded, in the moon, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.7· Understanding is the sphere of the self, what is understood is the sphere of the objective. Brahmā is the divine principle. The connecting link is the nāḍi. He who moves in the understanding, in what is understood, in Brahmā, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self, which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.8. The self-sense is the sphere of the self. The contents of self-sense are the sphere of the objective. Rudra is the divine principle. The connecting link is the nāḍi. He who moves in the self-sense and in the contents of self-sense, in Rudra, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.9· The thinking mind is the sphere of the self; what is thought is the sphere of the objective. Kṣetrajña (the knower of the field) is the divine principle. The connecting link is the nāḍi. He who moves in the thinking mind, in what is thought, in the Kṣetrajña, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.10. Voice is the sphere of the self. What is spoken is the sphere of the objective. Fire is the divine principle. The connecting link is the nāḍi. He who moves in the voice in what is spoken, in fire, in. the nāḍi in the life principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.11. The hands are the sphere of the self, what is handled is the sphere of the objective. Indra is the divine principle. The connecting link is the nāḍi. He who moves in the hands, in what is handled, in Indra, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless. 

V.12. The feet are the sphere of the self. What is traversed by feet is the sphere of the objective. Viṇu is the divine principle. The connecting link is the nāḍi. He who moves on the feet, in what is traversed, in Viṇu, in the nāḍi, in the life­principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age which is free from death, which is .fearless, sorrowless, endless.

V.13· The excretory organ. is the sphere of the self. What is excreted is the sphere of the objective. Death is the divine principle. The connecting link is the nāḍi. He who moves in the excretory organ, in what is excreted, in Death, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.14· The generative organ is the sphere of the self. What is enjoyed (as sexual satisfaction) is the sphere of the objective. Prajā-pati is the divine principle. The connecting link is the nāḍi. He who moves in the generative organ, in what is enjoyed, in Prajā-pati, in the nāḍi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless.

V.15· This (self) is all-knowing. This is the lord of all. This is the ruler of all. This is the indwelling spirit. This is the source of all. This, that is resorted to by all forms of happiness, does not stand in need of happiness of any kind. This, that is adored by all the Vedic texts and scriptures does not stand in need of Vedic texts and scriptures. Whose food is all this but who (himself) does not become the food of any. For that very reason it is the most excellent, the supreme director of all.  Consisting of food (it is) the self of (all) gross objects; Consisting  of life (it is) the self of (all) sense organs; consisting of the mind (it is) the self of (all) mental determination; consisting of Intelligence (it is) the self of time; consisting of bliss, (it is) the self of dissolution. When there is not oneness whence (can arise) duality? When there is not mortality, whence (can arise) immortality. (It is) not (endowed) with internal knowledge: nor with external knowledge; nor with both these kinds of knowledge, not a mass of knowledge, not knowledge, nor not-knowledge, not (previously) known nor capable of being known. This is the doctrine relating to liberation. This IS the doctrine of the Veda. This is the doctrine of the Veda.

See . U. 7·

kālātmā: the self of time. The witness self facing  kāla or e principle of temporal happenings. The highest cannot be spoken of as non­dual or dual, mortal or immortal.

Chapter VI

NARAYANA, THE BASIS AND SUPPORT OF THE WORLD

VI.I. Whatever (we see in this world) did not, verily, exist at the beginning (of creation). So all these creatures became root­ less, supportless, The one divine Nārāyaṇa alone (is the mainstay of all creation), the eye and what is seen. The ear and what is heard are Nārāyaṇa, the nose and what is smelt are Nārāyaṇa, the tongue and what is tasted are Nārāyaṇa. The skin and what is touched are Nārāyaṇa. The mind and what is minded are Nārāyaṇa. The understanding and what is understood are Nārāyaṇa. The self-sense and its contents are Nārāyaṇa. The  thinking mind and what is thought are Nārāyaṇa. The voice and what is spoken are Nārāyaṇa. The two hands and what is handled are Nārāyaṇa, The two feet and what is traversed are Nārāyaṇa. The excretory organ and what is excreted are Nārāyaṇa. The generative organ and what is enjoyed (as sexual satisfaction) are Nārāyaṇa. The sustainer, ordainer, the doer, the non-doer, the celestial radiance are the one Nārāyaṇa. The Ᾱdityas, the Rudras, the Maruts, the vins, the Ṛk, the Yajur, the sāma Vedas, the hymns (employed in sacrifices), the sacrificial fires, the offerings and the acts of offering, what arises (out of the sacrificial rites) are the celestial radiance, the one Nārāyaṇa. Mother, father, brother, abode, shelter, friend and the path (leading to life eternal) are  Nārāyaṇa, the Virājā, the Sudarśanā, the Jitā, the Saumyā, the Amog, the Amṛta, the Sat, the Madhyamā, the Nāsī, the Śiśurā, the Asurā, the Sūrya, the Bhāsvatī are to be known as the names of the divine channels. (The self that has to course through the channels) roars (like thunder), sings (like a faery spirit), blows (like wind), rains. He is Varuṇa, the Aryamān, the moon, (he is the) divisions of time, the devourer of time, the creator, Prajā-pati, Indra, the days and the half days the divisions of time, aeons and great aeons. He is up and in all the directions. All this is Nārāyaṇa,  All this, what has been and what is yet to be is only the person and symbol of immortality which continues (as Soma) by food (which contains life-sustaining Soma). Sages see constantly that most exalted state of Viṣṇu as the eye sees the sky. These learned (knowers of Brahman), with their passions cast away, with their inner senses alert, declare clearly (to ignorant people) that most exalted state of Viu. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

sages see constantly: see Muktikā U. 1. 83.

Chapter VII

NĀRĀYAṆA, THE INDWELLING SPIRIT OF ALL

VII.1. There abides forever the one unborn in the secret place within the body. The earth is his body; he moves through the earth but the earth knows him not. The waters are his body; he moves through the waters but the waters know him not. Light is his body, he moves through the light but the light knows him not. Air is his body, he moves through the air but the air knows him not. Ether is his body, he moves through the ether but the ether knows him not. Mind is his body, he moves through the mind but the mind knows him not. Undestanding is his body, he moves through the understanding but understanding knows him not. Self-sense is his body, he moves through the self-sense but the self-sense knows him not.

Thinking mind is his body, he moves through the thinking mind but the thinking mind knows him not. The Unmanifest is his body, he moves through the Unmanifest but the Unmanifest knows him not. The Imperishable is his body, he moves through the Imperishable but the Imperishable knows him not. Death is his body, he moves through death but death knows him not. He alone is the indwelling spirit of all beings, free from all evil, the one divine, radiant Nārāyaṇa. This vidyā (wisdom) was imparted to Antaratamas. Apāntaratamas imparted it to Brahma. Brahma imparted it to Ghora Aṅgiras Ghora Aṅgiras imparted it to Raikva. Raikva imparted it to Rama and Rama imparted it to all beings. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

See B.U. III. 7· 3·

Chapter VIII

SELF AND THE BODY

VIII.I. This self abiding within the secret place in the body of all beings is pure. Though intimately connected with the interior of the body, which is full of stinking fluid oozing out of the fat and the flesh, resembling (for its durability) the wall painted in a picture (for its invulnerability) the city of the Gandharvas (a castle in the air), as substanceless as the pith of a plantain tree, as fickle as a bubble of water, the self is pure. The learned perceive the self, of inconceivable form, radiant, divine, non-attached, pore, with a body of radiance, formless, lord of all, inconceivable, incorporeal, abiding jn the secret place, immortal, shining (of the form of) bliss. When it subsides they do not perceive.

The similes used here indicate the fragility of the human body. The inner self remains unaffected by the changes of the body.

Chapter IX

THE DISSOLUTION OF THE UNIVERSE

IX.1. Then Raikva asked thus: Venerable Sir, in what do all things reach their extinction? To him he replied: He (the self) who absorbs the eye alone, in his own self does the eye reach its extinction (or disappearance). He who absorbs (forms) that are seen, in his own self do the (forms) that are seen reach extinction. He who absorbs the sun in his own self does the sun reach extinction. He who absorbs the Virāja, in him does Virāja reach extinction. He who absorbs life, in him does life reach extinction. He who absorbs knowledge, in him does knowledge reach extinction. He who absorbs bliss, in him does bliss reach extinction. He who absorbs the turīya, in him does turīya reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. This he said.

 

absorbs: responds to.

āditya: the sun. Different deities exercise beneficent influence over different organs.

seedless: the individual self has the basis or seed of individuality while the supreme Brahman has not this seed.

vijñāna: knowledge. It is repeated because the knowledge of tastes is different from the knowledge of smells and so on.

IX.2. He who absorbs the ear, in him does the ear reach extinc­tion. He who absorbs (sounds) that are heard, in him do (the sounds) that are heard reach extinction. He who absorbs the directions, in him do the directions reach extinction. He who absorbs the Sudaana, in him does the Sudaana reach ex­tinction. He who absorbs the downward breath, in him does the downward breath reach extinction. He who absorbs knoledge, in him does knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.3. He who absorbs the nose, in him does the nose reach extinction. He who absorbs (the smells) that are experienced by the nose, In him do the smells reach extinction. He who absorbs the earth, in him does the earth reach extinction. He who absorbs the Jināḍī in him does the Jitā reach extinction. He who absorbs the vyāna breath, in him does the vyāna breath reach extinction, He who absorbs knowledge, in him does knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.4. He who absorbs the tongue, in him does the tongue reach extinction. He who absorbs the tastes, in him do the tastes reach extinction. He who absorbs Varuṇa in him does Varuṇa reach extinction. He who absorbs the Saumya (nāḍī), in him does the Saumya reach extinction. He who absorbs the udāna (breath), in him does the udāna (breath) reach extinction. He who absorbs knowledge, in him does knowledge reach extinction. (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman. Thus he said.

Varuṇa is the lord of the waters.

IX.5. He who absorbs the skin, in him does the skin reach extinction. He who absorbs the touch, in him does the touch reach extinction. He who absorbs air, in him does air reach extinction. He who absorbs the mogha (nāḍī), in him does mogha reach extinction. He who absorbs the samāna breath, in him does the samāna breath reach extinction. He who absorbs knowledge, in him does knowledge reach extinction. (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman. Thus he said.

IX.6. He who absorbs the vocal organ, in him does the vocal organ reach extinction. He who absorbs spoken expressions,

in him do the spoken expressions reach extinction. He who absorbs fire, in him does the fire reach extinction, He who absorbs

the kumāra (nāḍī), in him does the kumāra reach extinction. He who absorbs the Vairambha (vital air), in him does Vairambha

reach extinction. He who absorbs knowledge, in him does that knowledge reach extinction. (The individual self) merges in

the immortal, sorrowless, endless, seedless Brahman, Thus he said.

IX.7. He who absorbs the two hands, in him do the two hands reach extinction. He who absorbs what is handled, in him does what is handled reach extinction. He who absorbs Indra, in him does Indra reach extinction. He who absorbs the amṛta (nāḍī), in him does the amṛta (nāḍī) reach extinction. He who absorbs the mukhya (mukhya Prāṇa, chief vital air), in him does the mukhya reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman, Thus he said.

IX.8. He who absorbs the (two feet), in him do the feet reach extinction. He who absorbs what is traversed, in him does what is traversed reach extinction. He who absorbs Viṣṇu, in him does Viṣṇu reach extinction. He who absorbs the satya (nāḍī), in him does satya reach extinction. He who absorbs the antaryāmam, in him does the antaryāmam reach extinction. He who absorbs the knowledge, in him does knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.9. He who absorbs the excretory organ, in him does the excretory organ reach extinction. He who absorbs what is excreted, in him does what is excreted reach extinction. He who absorbs death, in him does death reach its extinction. He who absorbs the madhyama (nāḍī), in him does the madhyama reach its extinction. He who absorbs the prahhañjana, in him does the prahhañjana reach its extinction. He who absorbs the knowledge, in him does the knowledge reach its extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.10. He who absorbs the generating organ, in him does the generating organ reach extinction. He who absorbs the (sexual) delight, in him does the delight reach extinction. He who absorbs Pra-pati, in him does Prajā-pati reach extinction. He who absorbs the nāsīrā (nāḍī), in him does the nāsīrā reach extinction. He who absorbs kumāra, in him does kumāra reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.11. He who absorbs the mind, in him does the mind reach extinction. He who absorbs what is minded, in him does what is minded reach extinction. He who absorbs the moon, in him does the moon reach extinction. He who absorbs the śu (nāḍī), in him does the Śiśurā reach extinction. He who absorbs the śyena (nāḍī), in him does the syena reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal. fearless, sorrowless, endless, seedless Brahman. Thus he said.

IX.12. He who absorbs understanding, in him does understanding reach extinction. He who absorbs what is understood, in him does what is understood reach extinction. He who absorbs Brahmā (the creator), in him does Brahmā reach extinction. He who absorbs the sūrya (nāḍī), in him does the sūrya reach its extinction. He who absorbs kṛṣṇa, in him does kṛṣṇa reach its extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus  he said.

IX.13. He who absorbs the self-sense, in him does the self-sense reach extinction. He who absorbs the contents of self-sense, in him do the contents of self-sense reach extinction. He who absorbs Rudra, in him does Rudra reach extinction. He who absorbs the asurā (nāḍī), in him does the asurā reach extinction. He who absorbs the śveta (vital air), in him does the śveta  reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman, Thus he said.

IX.14. He who absorbs the thinking mind, in him does the thinking mind reach extinction. He who absorbs the thoughts, in him do the thoughts reach extinction. He who absorbs the ksetrajña (the knower of the field), in him does the ksetrajña reach extinction: He who absorbs the bhāvasvatī (nāḍī), in him does the bhāvasvatī reach extinction. He who absorbs the Nāga (vital air), in him does the Nāga reach extinction, He who absorbs the knowledge, in him does the knowledge reach  extinction. He who absorbs bliss, in him does bliss reach extinction. He who absorbs the turīya, in him does the turīya reach extinction. He who absorbs that immortal, fearless, sorrowless, endless, seedless Brahman, in him does the immortal, fearless, sorrowless, endless, seedless Brahman reach extinction. Thus he said.

IX.15· He who knows this as seedless, he verily becomes seed­ less. He is not born (again). He does not die. He is not bewil­dered. He is not broken. He is not burnt. He is not cut asunder. He does not tremble. He is not angry. (Knowers of Brahman) declare him to be the all-consuming self. The self is not attain­ able even by a hundred expositions (of the Vedas), not by the study of countless scriptures, not through the means of intel­lectual knowledge, not through brain power, not through the (study of the) Vedas, not through severe austerities, not through the Samkhya (knowledge), not through Yoga (dis­cipline), nor through the (observance of the four) stages of life nor through any other means do people attain the self. Only through a rigorous study and through discipline and devoted service to the knowers of Brahman, do they attain

(the self). Having become tranquil, self-controlled, withdrawn from the world and indifferent to it and forbearing, he sees the Self in the self. He becomes the Self of all, he who knows this.

 

He becomes the Universal Self. What he does is expressive, not of his individual but of the Universal Self. 'I do nothing of myself,' said Jesus. Boehme says, 'Thou shalt do nothing but forsake thy own will, viz. that which thou callest "I" or thyself by which means all thy evil properties will grow weak, faint and ready to die; and then thou wilt sink down again into that one thing, from which thou art originally sprang.'

Signatura Rerum.

Chapter X

THE SELF, THE ULTIMATE BASIS OF ALL WORLDS

X.1. Then Raikva asked, 'Venerable Sir, in what are all (these worlds) become firmly established?' In the rasātala worlds, said he. In what are the rasātala worlds (established) as warp and woof? In the terrestrial (bhūr) world, said he.  In what are the terrestrial worlds (established) as warp and woof? In the worlds of atmosphere (bhuvar), said he. In what are the worlds of atmosphere (established) as warp and woof? In the heavenly (suvar) worlds, said he. In what are the heavenly worlds (established) as warp and woof? In the mahar worlds, said he. In what are the mahar worlds (estalished) as warp and woof? In the janas worlds, said he. In what are the janas worlds (established) as warp and woof? In the

tapas worlds, said he. In what are the tapas worlds (established) as warp and woof? In the satya worlds, said he. In what are the satya worlds (established) as warp and woof? In the Pra-pati worlds, said he. In what are the Prajā-pati worlds (established) as warp and woof? In the Brahma worlds. said he. In what are the Brahmā worlds (established) as warp and woof? All the worlds, like so many beads are established in the self, in Brahman as warp and woof; thus said he. He who knows thus that these worlds are established in the self, he becomes the self alone. This is the doctrine leading to libera­tion. This is the doctrine of the Veda. This is the doctrine of the Veda.

like so many beads: see B.G. VII. 7· even as the beads are strung into a thread are all objects strung in the self: Dhyāna-bindu U.6.

Chapter XI

THE COURSE AFTER DEATH

XI.1 Then Raikva asked thus: Venerable Sir, How and by what means does this self which is a mass of intelligence after leaving its seat and moving upwards have its exit? To him he replied. In the center of the heart is a red mass

of flesh. In it is the white lotus called the dahara which has bloomed like a red lotus with its petals spread in different directions. In the middle of it is an ocean. In the middle of the ocean is a sheath. In it are four nāḍīs called Ramā, Aramā, Icchā and Apunarbhavā, Of these, Ramā leads (the practitioner of righteousness) through righteousness to the world of right­eousness. Aramā leads (the practitioner of unrighteousness) through unrighteousness to the world of the unrighteous. Through Icchā one attains whatever object of desire one recalls. Through Apunarbhavā one breaks through the sheath. Having broken through the sheath one breaks through the shell of the crest (skull). Having broken through the skull, he breaks through the earth element. Having broken through the earth element he breaks through water. Having broken through water, he breaks through light. Having broken through light, he breaks through air. Having broken through air, he breaks through ether. Having broken through ether, he breaks through mind. Having broken through mind, he breaks through the subtle elements. Having broken through the subtle elements, he breaks through the mahat tattva. Having broken through the mahat tattva he breaks through the Unmanifested. Having broken through the Unmanifested, he breaks through the Imperishable. Having broken through the Imperishable, he breaks through Death. Then Death becomes one with the Supreme. In the Supreme there is neither existence nor non-­ existence nor existence and non-existence. This IS the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

 

apunarbhavā: non-rebirth. Mahat: the great, the first product of prakti, the principle of buddhi or intelligence in the individual. For the Sāṁkhya doctrine of evolution which is adopted here see I.P. Vol.II, .pp. 266-277·.

mrtyu: death. The principle of all-devouring time is not different from the Eternal Supreme.

Chapter XII

PURITY OF FOOD

XII.I. From Nārāyaṇa came into being food (m a raw state). In the Mahā-saṁvartaka (the great dissolution) in the world of Brahmā it becomes ripe (cooked). It is again cooked in the world of the sun. It is again cooked in the sacrifices. Food with water oozing out of it or rendered stale (should not be eaten). Food which is clean (devoid of the defects mentioned) which is not acquired by begging or not got according to a previously arranged plan should one eat. He should not beg for food of anyone whatsoever.

Purity of food makes for purity of disposition.

Chapter XIII

THE CHILD-LIKE INNOCENCE OF THE SAGE

XII.13· One should cultivate the characteristics of a child. The characteristics of a child are non-attachment and innocence (freedom from notions of right and wrong). By abstinence from speech, by learning, by non-observance of conventions relating to the classes and stages of life one acquires the state of alone­ ness proclaimed by the Vedas. Prajā-pati said thus: After knowing the highest state (the sage) should reside at the foot of a tree. With a rag as his loin cloth, with no one to help him, all alone, remaining in concentration, with his desire for the self, with all desires fulfilled, with no desires, with desires con­sumed, recognizing in the elephant, in the lion, in the tiger, in the mosquito, in the mongoose, in the snake, the demon and the faery spirit so many forms of death, he is not afraid of them on any account. He should be (unmoved) like a tree. Even if cut asunder, he should not get angry, he should not quake. He should be like a rock and even if cut asunder should not get angry, should not quake. He should be like the sky and should not get angry, should not quake. He should stand by the truth, for verily, this truth is the self. Of all smells, earth is the heart, of all tastes water is the heart; of all forms light is the heart; of all touches, air is the heart. Of all sounds ether is the heart; of all states of being the unmanifested is the heart; of all beings, death is the heart. Death, verily, becomes one with the Radiant Supreme. In the Supreme there is neither existence nor non-existence nor existence and non-existence. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

See B.U. III. 5. I.

Superiority to emotions and indifference to worldly objects and desires are stressed.

Chapter XIV

GRADUAL DISSOLUTION IN THE SUPREME

 

XIV.I. Earth is the food, (in relation to it) water is the eater of the food. Water is the food, (in relation to it) light is the eater of the food. Light is the food. (in relation to it) air is the eater of the food. Air is the food, (in relation to it) ether is the eater of the food. Ether is the food, (in relation to it) the organs of perception and of action, are the eater of the food, the organs of perception and of action are the food, in relation to them, mind is the eater of the food. Mind is the food, (in relation to it). Understanding is the eater of the food. Understanding is the food, (in relation to it) the Unmanifested is the eater of the food, the Unmanifested is the food, (in relation to it) the Imperishable is the eater of the food. The Imperishable is the food, (in relation to it) Death is the eater of the food. Verily, Death becomes one with the Radiant Supreme. In the Supreme, there is neither existence nor non-existence, nor existence and non-existence. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

annāda:the eater of the food, the cause in which it is dissolved in involution.

Only the Transcendent Self remains when all things are negated. The very principle of negation, death is absorbed in the Supreme.

Chapter XV

DISSOLUTION OF INDIVIDUALITY

 

XV.1. Then (the sage) Raikva asked: Venerable Sir, how and by what means does this (self) which is a mass of intelligence, after moving upwards (from this seat) burn away its seat? To him he replied thus: This self, after moving upwards, burns the prāṇa, the apāna, the vyāna, the udāna, the samāna, the vairambha, the mukhya, the antaryāma, the prahhañjana the kumāra, the śyena, the śveta, the kṛṣṇa and the ga (vital airs). It burns (the elements) earth, water, tire, air and ether. It bums the waking, dreaming and sleeping states as also the Tuya, this mighty world and the other world. It bums the visible and the invisible worlds. It burns virtuous. and vicious conduct. Thereafter it burns the world, devoid of lustre devoid of limit, devoid of appearance. It burns the mahat tattva: it bums the Unmanifested. It burns the Imperish­ able. It burns Death. Death becomes one with the radiant Supreme. In the Supreme there is. neither existence nor non-­ existence nor existence and non-existence. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

vijñāna: intelligence, a form of knowledge superior to the action of the mind. In T.U. II and Ill; KU. 111.9; it is identified with buddhi and is ranked above mind. It is assumed that the moral qualities and power of remembrance of the self accompany the soul in the journey after death.

Chapter XVI

CONCLUSION

XVI.1. This secret doctrine of the seedless Brahman owing its origin to Subāla should not be imparted to anyone who has not attained composure of spirit, not to one who has no sons, not to one who has no disciples, nor to one who has not taken residence for one year at nights, nor to one whose family and character are not known. This should not be imparted nor even mentioned to any such person. The subject-matter of this shines to advantage if imparted to the high-souled one whose devotion to the Supreme Being is profound and whose devotion to the teacher is as (profound as it is) to the Supreme. This is the doctrine leading to liberation. This is the doctrine of the Veda. This is the doctrine of the Veda.

End