PAINGALA-UPANISHAD OF ShUKLA-YAJURVEDA

PAINGALA-UPANISHAD OF SHUKLA-YAJURVEDA

 

AdHYaYA I

 

OM. Pingala, having served under Yajnavalkya for twelve years, asked him to initiate him into the supreme mysteries of Kaivalya. To which Yajnavalkya replied thus: "O gentle one, at first, this (universe) was Sat (Be-ness) only. It (Sat) is spoken of as Brahman which is ever free (from the trammels of matter), which is changeless, which is Truth, Wisdom, and Bliss, and which is full, permanent, and one only without a second. In It, was like a mirage in the desert, silver in mother-of-pearl, a person in the pillar, or color, etc., in the crystals, Mula Prakriti, having in equal proportions the gunas, red, white, and black, and being beyond the power of speech. That which is reflected in it is Sakshi-Chaitanya (lit., the witness-consciousness), It (mulaprakrti) undergoing again change becomes with the preponderance of Sattva (in it), Avarana S'akti named avyakta. That which is reflected in it (Avyakta) is Is'vara-Chaitanya. He (Is'vara) has Maya under his control, is omniscient, the original cause of creation, preservation, and dissolution, and the seed of this universe. He causes the universe which was latent in Him, to manifest itself through the bonds of karma of all creatures like a painted canvas unfurled. Again through the extinction of their karmas, he makes it disappear. In Him alone is latent all the universe, wrapped up in a painted cloth. Then from the supreme (Avarana) S'akti, dependent on (or appertaining to Is'vara, arose, through the preponderance of Rajas, Vikshepa [*1] S'akti called Mahat. That which is reflected in it is Hiranyagarbha-Chaitanya. Presiding (as He does) over Mahat, He (Hiranyagarbha) has a body, both manifested and unmanifested. [*2] From Vikshepa S'akti, of Hiranyagarbha arose, through the preponderance of Tamas, the gross S'akti called ahankara. That which is reflected in it is Virat-Chaitanya. He (Virat) presiding over it (ahankara) and possessing a manifested body becomes Vishnu, the chief Purusha and protector of all gross bodies. From that Atma arose akas'; from akas' arose vayu, from vayu agni, from agni apas, and from apas prthivi. The five tanmatras [*3] (rudimentary properties) alone are the gunas (of the above five). That generating cause of the universe (Is'vara) wishing to create and having assumed tamo-guna, wanted to convert the elements which were subtle tanmatras into gross ones. In order to create the universe, he divided into two parts each of those divisible elements; and having divided each moiety into four parts, made a fivefold mixture, each element having moiety of its own original element and one-fourth of a moiety of each of the other elements, and thus evolved out of the fivefold classified gross elements, the many myriads of Brahmandas (Brahma's egg or macrocosm), the fourteen worlds pertaining to each sphere, and the spherical gross bodies (microcosm) fit for the (respective) worlds. Having divided the Rajas-essence of the five elements into four parts, He out of three such parts created (the five) pranas having fivefold function. Again out of the (remaining) fourth part, He created karmendriyas (the organs of action). Having divided their Sattva-essence into four parts, He out of three such parts created the antahkarana (internal organ) having fivefold function. Out of the (remaining) fourth part of S'attva-essence, he created the jnanendriyas (organs of sense). Out of the collective totality of Sattva-essence, He created the devatas (deities) ruling over the organs of sense and actions. Those (devatas) He created, He located in the spheres (pertaining to them). They through His orders began to pervade the macrocosm. Through His orders, Virat associated with ahankara created all the gross things. Through His orders, Hiranyagarbha protected the subtle things. Without Him, they that were located in their spheres were unable to move or to do anything. Then He wished to infuse chetana (life) into them. Having pierced the Brahmanda (Brahma's egg or macrocosm) and Brahmarandhras (head-fontanelle) in all the microcosmic heads, He entered within. Though they were (at first) inert, they were then able to perform karmas like beings of intelligence. The omniscient Is'vara entered the microcosmic bodies with a particle of Maya and being deluded by that Maya, acquired the state of a diva. Identifying the three bodies with Himself, He acquired the state of the actor and enjoyed. Associated with the attributes of the states of jagrat, svapna, sushupti, trance, and death and being immersed in sorrow, he is (whirled about and) deluded like water-lift or potter's wheel, as if subject to birth and death."

 

 

 

AdHYaYA II

 

Paingala again addressed Yajnavalkya thus: "How did Is'vara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of Jiva?" To which Yajnavalkya replied: "I shall tell in detail the nature of Jiva and Is'vara, together with a description of the origin of the gross, subtle, and karana (causal) bodies. Hear attentively with a one-pointed mind.

 

"Is'vara having taken a small portion of the quintuplicated maha-bhutas, (the great elements), made in regular order the gross bodies, both collective and segregate. The skull, the skin, the intestines, bone, flesh, and nails are of the essence of prthivi. Blood, urine, saliva, sweat and others are of the essence of apas. Hunger, thirst, heat, delusion, and copulation are of the essence of agni. Walking, lifting, breathing and others are of the essence of vayu. Passion, anger, etc., are of the essence of akas'. The collection of these having touch and the rest is this gross body that is brought about by karma, that is the seat of egoism in youth and other states and that is the abode of many sins. Then He created pranas out of the collective three parts of Rajas-essence of the fivefold divided elements. The modifications of prana are prana, apana, vyana, udana, and samana; naga, karma, krkara, devadatta and dhananjaya are the auxiliary pranas. (Of the first five), the heart, anus, navel, throat and the whole body are respectively the seats. Then He created the karmendriyas out of the fourth part of the Rajas-guna. Of 'Olds' and the rest the mouth, legs, hands, and the organs of secretion and excretion are the modifications. Talking, walking, lifting, excreting, and enjoying are their functions. Likewise out of the collective three parts of Sattva-essence, He created the antahkarana (internal organ). Antahkarana, [*1] manas, buddhi, chitta, and ahankara are the modifications. Sankalpa (thought), certitude, memory, egoism, and anusandhana (inquiry) are their functions. Throat, face, navel, [*2] heart, and the middle of the brow are their seats. Out of the (remaining) fourth part of Sattva-essence, He created the jnanendriyas (organs of sense). Ear, skin, eyes, tongue, and nose are the modifications. Sound, touch, form, taste, and odour are their functions. Dik (the quarters), Vayu, Arka (the sun), Varuna, As'vini Devas, Indra, Upendra, Mrtyu (the God of death), Prajapati, the Moon, Vishnu the four-faced Brahma and S'ambhu (S'iva) are the presiding deities of the organs. There are the five kos'as (sheaths), viz., annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. Annamaya sheath is that which is created and developed out of the essence of food, and is absorbed into the earth which is of the form of food. It alone is the gross body. The pranas with the karmendriyas (organs of action) are the pranamaya sheath. Manas with the jnanendriyas (organs of sense) is the manomaya sheath. Buddhi with the jnanendriyas is the vijnanamaya sheath. These three sheaths constitute the lingas'arira (or the subtle body). (That which tends to) the ajnana (ignorance) of the Reality (of Atma) is the anandamaya sheath. This is the karana body. Moreover, the five organs of sense, the five organs of action, the five pranas and others, the five akas' and other elements, the four internal organs, avidya, passion, karma, and Lamas--all these constitute this town (of the body).

 

"Virat, under the orders of Is'vara having entered this microcosmic body, and having buddhi as his vehicle, reaches the state of Vis'va. Then he goes by the several names of Vinjanatma, Chidabhasa, Vis'va, Vyavaharika, the one presiding over the waking gross body and the one generated by karma. Sutratma, under the orders of Is'vara, having entered the microcosmic subtle body, and having manas as his vehicle, reaches the Taijasa state. Then he goes by the names of taijasa, pratibhasika and svapnakalpita (the one bred out of the dream). Then under the orders of Is'vara, he who is coupled with avyakta, the vehicle of Maya having entered the microcosmic karana body, reaches the state of prajna. He goes then by the names of prajna, avichchinna, and paramarthika and sushupthi-abhimani (the presider over sushupti). Such sacred sentences, as Tattvamasi (That art thou) and others, speak of the identity with the Brahman of the Paramarthika-Jiva enveloped by ajnana, which is but a small particle of avyakta; but not vyavaharika and pratibhasika (Jivas). It is only that chaitanya which is reflected in antahkarana that attains the three states. When it assumes the three states of jagrat, swapna, and sushupti, it is like a water-lift as if grieved, born and died. There are five avasthas--jagrat, swapna, sushupti, murchchha (trance), and death. Jagrat avastha is that in which there is the perception of objects, of sound, etc., through the grace of the devata presiding over each of them. In it, the Jiva, being in the middle of the eyebrows and pervading the body from head to foot, becomes the agent of actions, such as doing, hearing and others. He becomes also the enjoyer of the fruits thereof, and such a person doing karma for the fruits thereof goes to other worlds and enjoys the same there. Like an emperor tired of worldly acts (in the waking state), he strives to find the path to retire into his abode within. The svapna avastha is that in which, when the senses are at rest, there is the manifestation of the knower and the known, along with the affinities of (things enjoyed in) the waking state. In this state Vis'va alone, its actions in the waking state having ceased, reaches the state of Taijasa (of Tejas or effulgence), who moves in the middle of the nadis (nerves), illuminates by his lustre the heterogeneity of this universe which is of the form of affinities, and himself enjoys according to his wish. The sushupti avastha is that in which the Chitta is a sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its stomach filled, so the Jiva being tired of the actions of the world in the waking and dreaming states, enters ajnana and enjoys bliss. Then trance is attained which resembles death, and in which one with his collection of organs quails, as it were, through fear and ajnana, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avastha is that which is other than the avasthas of jagrat, svapna, sushupti, and trance, which produces fear in all Jivas from Brahma down to small insects and which dissolves the gross body. The Jiva, that is surrounded by avidya and the subtle elements, takes with it the organs of sense and action, their objects, and pranas along with the kamic karmas and goes to another world, assuming another body. Through the ripening of the fruits of previous karmas, the Jiva has no rest like an insect in a whirlpool. It is only after many births that the desire of emancipation arises in man through the ripening of good karma. Then having resorted to a good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be the inquiry (into Atma). The Reality should be ascertained through adhyaropa (illusory attribution) and apavad (withdrawal or recession of that idea). Therefore there should be always inquiring into the universe, Jiva, and Paramatma. Were the true nature of Jiva and the universe known, then there remains Brahman which is non-different from Pratyagatma."

 

 

 

AdHYaYA III

 

Then Paingala asked Yajnavalkya to offer an exposition on the mahavakyas (sacred sentences of the Vedas). To which Yajnavalkya replied: "One should scrutinize (the sacred sentences), Tattvamasi (That art thou), Tvamtadasi (Thou art That), Twambrahmasi (Thou art Brahman) and Ahambrahmasmi (I am Brahman). The word 'Tat' denotes the cause of the universe that is variegated beyond perception, has the characteristics of omniscience, has Maya as His vehicle and has the attributes of Sachchidananda. It is He that is the basis of the notion 'I' which has the differentiated knowledge produced by Antahkarana, and it is He that is denoted by the word 'Twam' (Thou). That is the undifferentiated Brahman which remains as the aim (or meaning) of the words Tat and Tvam after freeing itself from Maya and Avidya which are respectively the vehicles of Paramatma and Jivatma. The inquiry into the real significance of the sentences Tattvamasi and Ahambrahmasmi forms (what is called) s'ravana (hearing--the first stage of inquiry). To inquire in solitude into the significance of s'ravana is manana. The concentration of the mind with one-pointedness upon that which should be sought after by s'ravana and manana is nididhyasana. Samadhi is that state in which Chitta having given up (the conception of the difference of) the meditator and the meditation, becomes of the form of the meditated like a lamp in a place without wind. Then arise the modifications pertaining to Atma. Such (modifications) cannot be known, but they can only be inferred from memory (of the samadhi state). The myriads of karmas committed in this beginningless cycle of rebirths are annihilated only through them. Through proficiency in practice, the current of nectar always rains down in diverse ways. Therefore those who know Yoga call this samadhi, dharma-Megha (cloud). Through these (modifications of Atma), the collection of affinities is absorbed without any remainder whatever. When the accumulated good and bad karmas are wholly destroyed, these sentences (Tattvamasi and Ahambrahmasmi), like the myrobalan in the palm of the hand, bring him face to face with the ultimate Reality, though It was before invisible. Then he becomes a Jivanmukta.

 

"Is'vara wished to produce non-quintuplication (or involution) in the fivefold differentiated elements. Having drawn into their cause Brahma's egg and its effects of worlds, and mixed together the subtle organs of sense and action and the four internal organs and dissolved all things composed of the elements into their cause, the five elements, He then caused prthivi to merge into water, water into Agni, Agni into Vayu, and Vayu into akas', akas' into ahankara, akankara into mahat, mahat into avyakta, and avyakta into Purusha in regular order. Virat, Hiranyagarbha and Is'vara being freed from the vehicle of Maya, are absorbed into Paramatma. This gross body composed of the five differentiated elements and obtained through accumulated karma, is merged into its subtle state of non-quintuplicated elements, through the extinction of (bad) karma and increase of good karma, then attains its Karana (causal) state and (finally) is absorbed into its cause, (viz.,) Kutastha-Pratyagatma. Vis'va and Taijasa and Prajna, their upadhi (of avidya) having become extinct, are absorbed in Pratyagatma. This sphere (of the universe) being burnt up by the fire of jnana is absorbed along with its cause into Paramatma. Therefore a Brahmana should be careful and always meditate upon the identity of Tat and Tvam. Then Atma shines, like the sun freed from the (obscuration of the) clouds. One should meditate upon Atma in the midst (of the body) like a lamp within a jar.

 

"Atma, the Kutastha, should be meditated upon as being of the size of a thumb, as being of the nature of the jyotis (light) without smoke, as being within, illuminating all and as being indestructible. That Muni (sage) who meditates (upon Atma always) until sleep or death comes upon him passes into the state of (Jivanmukti) emancipation like the immovable state of the wind. Then there remains that One (Brahman) without sound, touch, free from destruction, without taste or odor, which is eternal, which is without beginning or end, which is beyond, the Tattva of Mahat, and which is permanent and without stain or disease."

 

 

 

AdHYaYA IV

 

Then Paingala addressed Yajnavalkya thus: "To the wise, what is their karma? And what is their state?" To which Yajnavalkya replied: "A lover of moksha, having humility and other possessions (or virtues), enables twenty-one generations to cross (to Atma). One through his being a Brahmavit alone enables 101 generations to cross. Know Atma to be the rider and the body as the chariot. Know also buddhi as the charioteer and manas as the reins. The wise say the organs are the horses, the objects are the roads (through which the horses travel) and the hearts are the moving balloons. Maharshis say that Atma, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual Narayana alone that is established in the heart. Till his prarabdha karma is worn out, he exists (in his body) as in the (cast-off) slough of a serpent (without any desire for the body). An emancipated person having such a body moves about like a moon gladdening all with no settled place of abode. He gives up his body whether in a sacred place, or in a chandala's (out-caste's) house (without any distinction whatever), and attains salvation. Such a body (when seen by a person) should be offered as a sacrifice to dik (the quarters) or should be buried (underground). It is only to Purusha (the wise) that sannyasa (renunciation) is ordained and not to others. In case of the

 

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death of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed); neither the ceremonies of fire (as burning the body, homa, etc.); nor the pinda (balls of rice), nor ceremonies of water, nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, so a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wisdom, there is neither shraddha [*1] (required to be performed) nor (funeral) ceremony. So long as there is the upadhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru's wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chit and resigned, and having the discrimination arising from the attainment of wisdom "I am He," he should concentrate his heart on Paramatma and obtain firm peace in his body, then he becomes of the nature of Jyotis, void of manas and buddhi. Of what avail is milk to one content with nectar? Of what avail are the Vedas to him who has known his Atma thus? For a Yogin content with the nectar of wisdom, there is nothing more to be done. If he has to do anything, then he is not a knower of Tattva. Pratyagatma though far (or difficult of attainment), is not far; though in the body, he is devoid of it (since) he is all-pervading. After having purified the heart and contemplated on the One without disease (viz., Brahman), the cognizing of 'I' as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jivatma and Paramatma are without the difference. When the body is rendered bright through wisdom and the buddhi becomes of the partless One, then the wise man burns the bondage of karma through the fire of Brahma-jnana. Then he becomes purified, of the nature of the non-dual named Parmes'vara and the light like the stainless akas'. Like water mixed with water, so Jiva (-Atma) becomes upadhiless (or freed from the bonds of matter). Atma, is, like akas', of an invisible form. (Therefore) the inner Atma is invisible like Vayu. Though he is within and without, he is the immovable Atma. Through the torch of wisdom, the internal Atma sees (or knows).

 

"A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading akas'. It should be known that Atma is absorbed as truly as the akas' in the pot (when broken). Then he attains the all-pervading wisdom-light that is without support. Though men should perform tapas standing on one leg for a period of 1,000 years, it will not, in the least, be equal to one-sixteenth part of dhyana yoga. One desirous of knowing what jnana (wisdom) and jneya (the object to be known) are, will not be able to attain his desired end, even though he may study the S'astras for 1,000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (Therefore) after having given up (the study of) the many S'astras, one should worship that which is Satya (truth). The many karmas, purity (of mind and heart), Japa (the muttering of mantras), sacrifice and pilgrimages--all these should be observed till Tattva is known. For Mahatmas (noble souls) to be always in (the conception of) 'I am Brahman' conduces to their salvation. There are two causes (that lead) to bondage and emancipation. They are 'mine' and 'not mine'. Through 'mine' creatures are bound, whereas through 'not mine' they are released from bondage. When the mind attains the state of Unmani (above manas, viz., when it is destroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goes, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever it is). That which is equal in all is Brahman alone. One may attain the power to strike the akas' with his fist; he may appease his hunger by eating husks (of grain), but never shall he attain emancipation who has not the self-cognition, 'I am Brahman'.

 

"Whoever recites this Upanishad becomes as immaculate as Agni. He becomes as pare as Brahma. He becomes as pure as Vayu. He becomes like one who has bathed in all the holy waters. He becomes like one who has studied all the Vedas. He becomes like one that has undergone all Vedic observances. He obtains the fruit of the recitation of Itihasas [*1], Puranas and Rudra mantras a lakh of times. He becomes like one that has pronounced Pranava (Om) ten thousand times. He purifies his ancestors ten degrees removed and his descendants ten degrees removed. He becomes purified of all those that sit with him for dinner. He becomes a great personage. He becomes purified from the sins of the murder of a Brahman, the drinking of alcohol, theft of gold, and sexual cohabitation with Guru's wife, and from the sins of associating with those that commit such sins.

 

 

"Like the eye pervading the AAkas' (seeing without effort everything above), a wise man sees (always) the supreme Seat of Vishnu. The Brahmanas who have always their spiritual eyes wide open praise and illuminate in diverse ways the supreme Seat of Vishnu. Om: This Upanishad is the truth."