SARVASARA-UPANISHAD OF KRSHNA-YAJURVEDA

SARVASARA-UPANISHAD OF KRISHNA-YAJURVEDA

[In the text, all the questions are given first and then the answers follow. But the following arrangement is adapted to facilitate reference.]

1. What is Bandha (bondage)?

Atma [the Self] falsely superimposing the body and others which are not-Self upon Himself, and identifying Himself with them--this identification forms the bondage of the Self.

2. What is Moksha [emancipation]?

The freedom from that [identification] is Moksha.

3. What is Avidya (Nescience)?

That which causes this identification--that indeed is Avidya.

4. What is Vidya (knowledge)?

That which removes this identification is Vidya.

5. What is (meant by) the states of Jagrat [the waking], Swapna [the dreaming], Sushupti [the dreamless sleeping] and Turiya [the fourth]?

Jagrat is that [state] during which Atma enjoys the gross objects of senses as sound, etc., through the 14 organs [*2] as Manas, etc., having the sun and the rest as their presiding deities.

Swapna is that [state] during which Atma experiences, through the 14 organs associated with the Vasanas [affinities], in the waking condition, sound and other objects which are of the form of the Vasanas created for the time being, even in the absence of [the gross] sound and the others. Atma experiences Sushupti when it does not experience sound and other objects of sense from the cessation of the functions of the 14 organs, there being no special enjoying consciousness on account of the absence of these organs.

Turiya is that state during which Atma is a witness to the existence of the above-mentioned three states, though it is in itself without (their) existence and non-existence and during which it is one uninterrupted Chaitanya (consciousness) alone. And that Chaitanya is that which is connected with the three states, which is without the three states, and which is pared.

6. What are the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kos'as (sheaths)?

Annamaya sheath is the aggregate of the materials formed by food. When the ten Vayus (Vital airs), Pranas and others, flow through the Annamaya sheath, then it is called the Pranamaya sheath. When Atma connected with the above two sheaths performs the functions of hearing, etc., through the 14 organs of Man as and others, then it is called Manomaya sheath.

When in the (Antah-karana) internal organs connected with the above three sheaths, there arise the modifications of contemplation, meditation, etc., about the peculiarities of the sheaths, then it is called Vijnanamaya sheath.

When the self-cause Jnana is in its Self-bliss like the banyan tree in its seed, though associated with these four sheaths caused by Ajnana, then it is called Anandamaya sheath. Atma which is associated with the Upadhi [vehicle] of these sheaths is figuratively called Kos'a.

7. What is meant by Karta (actor), Jiva, Panchavarga [the five groups], Kshetrajna (the lord of the place), Sakshi [the witness], Kutastha and Antaryamin (the latent guide)?

Karta (the actor) is the one who possesses the body and the internal organs through their respective desires proceeding from the idea of pleasure and pain. The idea of pleasure is that modification of the mind known as love. The idea of pain is that modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste, and odor.

Jiva is that Adhyasi [deluded one] that thinks that this body, which is obtained through the effects of good and bad Karmas, is one not so obtained.

Panchavarga (the five groups) are (1) Manas, viz., Manas, Buddhi, Chitta and Ahankara (creating uncertainty, certitude, flitting thought and egoism), (2) Prana, i.e., Prana, Apana, Vyana Samana and Udana, (3) Sattwa, i.e., Sattwa, Rajas, and Tamas. (4) the [five] elements: earth, water, fire, Vayu and Akas' and (5) Dharma and its opposite Adharma.

The original Avidya which has the characteristics of the above 5 groups, which does not perish without Atma-Jnana, which appears eternal through the presence of Atma and which is the vehicle for [the manifestation of] Atma, is the seed of the Linga [subtle] body. It is also called Hrdaya-granthi [the heart-knot].

The Chaitanya [consciousness] which is reflected and shines in it is Kshetrajna.

Sakshi [the witness] is that conscious one that is aware of the appearance and disappearance [of the three states] of the knower, the knowledge and the known, who is himself without [or not affected by] this appearance and disappearance, and who is self-radiant.

Kutastha is he who is found without exception in the Buddhi of all creatures from Brahma down to ants, and who is shining as Atma and dwells as a witness to the Buddhi of all creatures.

Antaryamin is the Atma that shines as the ordainer, being within all bodies like the thread [on which] beads [are strung] and serving to know the cause of the several differences of Kutastha and others associated with him.

8. Who is Pratyagatma?

He is of the nature of truth, wisdom, eternity and bliss. He has no vehicles of the body. He is abstract wisdom itself, like a mass of pure gold that is devoid of the changes of the bracelet, crown, etc. He is of the nature of mere consciousness. He is that which shines as Chaitanya and Brahman. When He is subject to the vehicle of Avidya and is the meaning of the word "Twam" ('Thou' in "Tattwamasi"), then He is Pratyagatma.

9. Who is Paramatma?

It is He who is associated with truth, wisdom, eternity, bliss, omniscience, etc., who is subject to the vehicle of Maya and who is the meaning of the word "Tat" (or 'That' in "Tattwamasi").

10. What is Brahman?

Brahman is that which is free from all vehicles, which is the Absolute Consciousness devoid of particularities, which is Sat (Be-ness), which is without a second, which is bliss and which is Maya-less. It is different from characteristics of that expressed by the word "Twam" (Thou) subject to Upadhis (vehicles), or the characteristics of 'That' expressed by the word "Tat" subject to Upadhis. It is itself differences and is seen as the Seat of everything. It is the pure, the noumenal, the true and the indestructible.

And what is Satya (the true)?

It is the Sat (Be-ness) which is the aim pointed out by the Vedas. It is that which cannot be said to be Asat (not-Be-ness). It is that which is not affected by the three periods of time. It is that which continues to exist during the three periods of time. It is that which is. It is one without a second. It has not the differences of similarity or dissimilarity, or it is that which is the source of all ideas. It is that which does not perish even though space, time, matter, cause, etc., perish.

And what is Jnana (wisdom)?

It is self-light. It is that which illuminates all. It is that Absolute Consciousness which is without any obscuration. It is that Consciousness which has no beginning or end, which is perpetual and which is the witness to all modifications and their opposites.

And what is Ananta (the eternal)?

It is that which is without origin and destruction. It is that which is not subject to the six changes (viz., birth, growth, manhood, decay, old age, and death). It is free from all Upadhis. It is that Consciousness which, being all full and without destruction permeates the created universe composed of Avyakta and others, like the earth in the modifications of clay, the gold in the modifications of gold, and thread in the modifications of the thread.

And what is Ananda (bliss)?

It is the seat of all sentient beings, like the ocean of the water, is eternal, pure, partless and non-dual, and is the sole essence of Chidananda (consciousness-bliss).

11. Of how many kinds are substances?

There are three kinds, Sat (Be-ness), Asat (not-Be-ness) and Mithya (Illusion).

Sat alone is Brahman. Asat is that which is not. Mithya is the illusory ascription to Brahman of the universe that is not.

What is fit to be known is Brahman, the Atma alone.

Brahma-Jnana is the rooting out of all--bodies and such like--that is not Self, and the merging in Brahman, the Sat. The universe of Akas' and others including Jiva is not-Atma.

12. What is Maya?

The root of this not-Atma is Maya. She appears in Brahman like clouds, etc., in the sky. She has no beginning but has an end. She is subject to proof and not-proof. She neither is; nor is not; nor is she a combination of both (Sat and Asat). Her seat is indescribable. She has the varieties of differences as extolled by the wise. It is she that truly is not. Her nature is Ajnana. She appears as Mula Prakriti, Guna-Samya (a state where the three Gunas are found in equilibrium), [*1] Avidya (Nescience) and other forms, transforming herself into the form of the universe. Thus does a knower of Brahman cognize her.