TEJOBINDU-UPANISHAD OF KRISHNA-YAJURVEDA
CHAPTER I
PARAM-DHYaNA (the
supreme meditation) should be upon tejo bindu, which is the Atma of the
universe, which is seated in the heart, which is of the size of an atom, which
pertains to S'iva, which is quiescent and which is gross and subtle, as also
above these qualities. That alone should be the dhyana of the Munis as well as
of men, which is full of pains, which is difficult to meditate on, which is
difficult to perceive, which is the emancipated one, which is decayless and
which is difficult to attain. One whose food is moderate, whose anger has been
controlled, who has given up all love for society, who has subdued his
passions, who has overcome all pairs (heat and cold etc.), who has given up his
egoism, who does not bless anyone nor take anything from others, and also who
goes where they naturally ought not to go, and naturally would not go where
they like to go--such persons also obtain three [*2] in the face. Hamsa is said
to have three seats. Therefore know it is the greatest of mysteries, without
sleep and without support. It is very subtle, of the form of Soma, and is the
supreme seat of Vishnu. That seat has three faces, three gunas and three
dhatus, and is formless, motionless, changeless, sizeless, and supportless.
That seat is without upadhi, and is above the reach of speech and mind. It is
Svabhava (Self or nature) reachable only by bhava (being). The indestructible
seat is associateless, without bliss, beyond mind, difficult to perceive,
emancipated and changeless. It should be meditated upon as the liberated, the
eternal, the permanent and the indestructible. It is Brahman, is adhyatma (or
the deity presiding as Atma) and is the highest seat of Vishnu. It is
inconceivable, of the nature of Chidatma and above the akas', is void and
non-void, and beyond the void, and is abiding in the heart. There is (in It)
neither meditation nor meditator, nor the meditated, nor the non-meditated. It
is not the universe. It is the highest space; it is neither supreme nor above
the supreme. It is inconceivable, unknowable, non-truth, and not the highest.
It is realised by the Munis, but the Devas do not know the supreme One.
Avarice, delusion, fear, pride, passion, anger, sin, heat, cold, hunger,
thirst, thought and fancy--(all these do not exist in It). (In It) there is no
pride of (belonging to) the Brahmana caste, nor is there the collection of the
knot of salvation. (In It) there is no fear, no happiness, no pains, neither
fame nor disgrace. That which is without these states is the supreme Brahman.
Yama, (forbearance),
niyama (religious observance), tyaga (renunciation), mouna (silence) according
to time and place, asana (posture), mulabandha, seeing all bodies as equal, the
position of the eye, prana-samyamana (control of breath), pratyahara
(subjugation of the senses), dharana, atma-dhyana and samadhi--these are spoken
of as the parts (of yoga) in order. That is called yama in which one controls
all his organs (of sense and actions) through the vijnana that all is Brahman;
this should be practiced often and often. Niyama, in which there is the supreme
bliss enjoyed through the flowing (or inclination) of the mind towards things
of the same (spiritual) kind, (viz., Brahman) and the abandoning of things
differing from one another is practiced by the sages as a rule. In tyaga
(renunciation), one abandons the manifestations (or objects) of the universe
through the cognition of Atma that is Sat and Chit. This is practiced by the
great and is the giver of immediate salvation.
Mouna (the silence), in which, without reaching
That, speech returns along with mind, is fit to be attained by the Yogins and
should be ever worshipped by the ignorant (even). How is it possible to speak
of "That", from which speech returns? How should it be described as
the universe as there is no word to describe it? It is "That" which
is (really) called silence, and which is naturally understood (as such). There
is silence in children, but with words (latent); whereas the knowers of Brahman
have it (silence) but without words. That should be known as "the lonely
seat" in which there is no man in the beginning, middle, or end, and
through which all this (universe) is fully pervaded. The illusion of Brahma and
all other beings takes place within one twinkling (of His eye). That should be known
as asana (posture), in which one has with ease and without fatigue
(uninterrupted) meditation of Brahman; that is described by the word kala
(time), that is endless bliss and that is secondless. Everything else is the
destroyer of happiness. That is called siddhasana (siddha-posture) in which the
siddhas (psychical personages) have succeeded in realizing the endless One as
the support of the universe containing all the elements, etc. That is called
the mulabandha, which is the Mula (root) of all worlds, and through which the
root Chitta is (bandha) bound. It should be always practised by the Rajayogins.
One after having known
the equality of the angas (or parts of yoga) point to one and the same Brahman,
should be absorbed in that equal (or uniform) Brahman; if not, there is not
that equality (attained). Then like a dry tree, there is straightness (or
uniformity throughout). Making one's vision full of spiritual wisdom, one
should look upon the world as full of Brahman. That vision is very noble. It is
(generally) aimed at the tip of the nose; but it should be directed towards
that seat (of Brahman) wherein the cessation of seer, the seen, and sight will
take place, and not towards the tip of the nose. That is called pranayama (the
control of breath), in which there is the control of the modifications (of
mind) through the cognition of Brahman in all the states of chitta, and others.
The checking of (the conception of the reality of) the universe, is said to be
expiration. The conception of "I am Brahman" is inspiration. The
holding on (long) to this conception without agitation is cessation of breath.
Such is the practice of the enlightened. The ignorant close their nose. That
should be known as pratyahara, through which one sees Atma (even) in the
objects of sense, and pleases chitta through manas. It should be practised
often and often. Through seeing Brahman wherever the mind goes, the dharana of
the mind is obtained. Dharana is thought of highly by the wise. By dharana is
meant that state where one indulges in the good thought, "I am Brahman
alone," and is without any support. This dhyana is the giver of supreme
bliss. Being first in a state of changelessness, and then thoroughly forgetting
(even) that state owing to the cognition of the (true) nature of Brahman--this
is called samadhi. This kind of bliss should be practised (or enjoyed) by a
wise person till his cognition itself united in a moment with the state of
pratyag (Atma). Then this King of Yogins becomes a Siddha, and is without any
aid (outside himself). Then he will attain a state, inexpressible and
unthinkable.
When samadhi is
practised, the following obstacles arise with great force--absence of right
inquiry, laziness, inclination to enjoyment, absorption (in material object),
tamas, distraction, impatience, sweat, and absent-mindedness. All these
obstacles should be overcome by inquirers into Brahman. Through bhavavrttis
(worldly thoughts), one gets into them. Through s'unya-vrttis (void or empty
thoughts), one gets into them. But through the vrttis of Brahman, one gets
fullness. Therefore one should develop fullness through this means (of
Brahman). He who abandons this vrtti of Brahman, which is very purifying and
supreme--that man lives in vain like a beast. But he who understands this vrtti
(of Brahman), and having understood it makes advances in it, becomes a good and
blessed person, deserving to be worshipped by the three worlds. Those who are
greatly developed through the ripening (of their past karmas) attain the state
of Brahman; others are simply reciters of words.
Those who are clever
in arguments about Brahman, but are without the action pertaining to Brahman,
and who are greatly attached to the world--those certainly are born again and
again (in this world) through their ajnana; (the former) never remain, even for
half a moment--without the vrtti of Brahman, like Brahma and others, Sanaka,
[*1] etc., S'uka and others. When a cause is subject to changes, it (as an
effect) must also have its cause. When the cause ceases to exist in truth, the
effect perishes through right discrimination. Then that substance (or
principle) which is beyond the scope of words, remains pure. After that, vrtti
jnana arises in their purified mind; through meditation with transcendental
energy, there arises a firm certitude. After reducing the visible into the
invisible state, one should see everything as Brahman. The wise should ever
stay in bliss with their understanding full of the essence of Chit. Thus ends
the first chapter of Tejobindu.
CHAPTER II
Then the Kumara [*2]
asked S'iva: "Please explain to me the nature of Chinmatra, that is the
partless non-dual essence." The great S'iva replied: "The partless
non-dual essence is the visible. It is the world, it is the existence, it is
the Self, it is mantra, it is action, it is spiritual wisdom, it is water. It
is the earth, it is akas', it is the books, it is the three Vedas, it is the
Brahman, it is the religious vow, it is Jiva, it is Aja (the unborn), it is
Brahma, it is Vishnu, it is Rudra; it is I, it is Atma, it is the Guru. It is
the aim, it is sacrifice, it is the body, it is manas, it is chitta, it is
happiness, it is vidya; it is the undifferentiated, it is the eternal, it is
the supreme, it is everything. O six-faced one, different from It there is nothing.
None, none but It; It is I. It is gross, it is subtle, it is knowable, it is
thou; it is the mysterious; it is the knower; it is existence, it is mother, it
is father, it is brother, it is husband, it is Sutra (Atma), it is Virat.
It is the body, it is the head, it is the
internal, it is the external, it is full, it is nectar, it is gotra (clan), it
is grha (the house), it is the preservable, it is the moon, it is the stars, it
is the sun, it is the holy seat. It is forgiveness, it is patience, it is the
gunas, it is the witness. It is a friend, it is a relative, it is an ally, it
is the king, town, kingdom and subjects. It is Om, japa, meditation, the seat,
the one worthy to be taken (in), the heart, the Jyotis, Swarga (heaven) and
Self."
"All the partless
and non-dual essence should be regarded as Chinmatra. Chinmatra alone is the
Absolute Consciousness; and this partless non-dual essence alone is the (real)
essence. All having consciousness alone except those having changes, are
Chinmatra. All this is Chinmatra. He is Chinmaya; the state of Atma is known as
Chinmatra and the partless non-dual essence. The whole world is Chinmatra. Your
state and my state are Chinmatra. Akas', earth, water, vayu, agni, Brahma,
Vishnu, S'iva and all else that exist or do not, are Chinmatra. That which is
the partless non-dual essence is Chinmatra. All the past, present, and future
are Chinmatra. Substance and time are Chinmatra. Knowledge and the knowable are
Chinmatra. The knower is Chinmatra. Everything is Chinmatra. Every speech is
Chinmatra. Whatever else is Chinmatra. Asat and Sat are Chinmatra. The
beginning and end are Chinmatra; that which is in the beginning and end is
Chinmatra ever. The Guru and the disciple are Chinmatra. If the seer and the
seen are Chinmatra, then they are always Chinmaya. All things wondrous are
Chinmatra. The (gross) body is Chinmatra, as also the subtle and causal bodies.
There is nothing beyond Chinmatra. I and thou are Chinmatra. Form and non-form
are Chinmatra. Virtue and vice are Chinmatra. The body is a symbol of
Chinmatra. Sankalpa, knowing, mantra, and others, the gods invoked in mantras,
the gods presiding over the eight quarters, the phenomenal and the supreme
Brahman are nothing but Chinmatra. There is nothing without Chinmatra. Maya is
nothing without Chinmatra. Puja (worship) is nothing without Chinmatra.
Meditation, truth, sheaths and others, the (eight) valus, silence, non-silence,
and indifference to objects --are nothing without Chinmatra. Everything is from
Chinmatra. Whatever is seen and however seen--it is Chinmatra so far. Whatever
exists and however distant, is Chinmatra. Whatever elements exist, whatever is
perceived, and whatever is vedanta--all these are Chinmatra. Without Chinmatra,
there is no motion, no Moksha and no goal aimed at. Everything is Chinmatra.
Brahman that is the partless non-dual essence is known to be nothing but
Chinmatra. Thou, O Lord, art the partless non-dual essence (stated) in the
books, in me, in Thee, and in the ruler. He who thus perceives 'I' as of one
homogeneity (pervading everywhere) will at once be emancipated through this
spiritual wisdom. He is his own Guru with this profound spiritual wisdom. Thus
ends the second chapter of Tejobindu."
CHAPTER III
The Kumara addressed
his father (again): "Please explain to me the realisation of Atma."
To which the great S'iva said: "I am of the nature of the Parabrahman. I
am the supreme bliss. I am solely of the nature of divine wisdom. I am the sole
supreme, the sole quiescence, the sole Chinmaya, the sole unconditioned, the
sole permanent and the sole Sattva. I am the 'I' that has given up 'I'. I am
one that is without anything. I am full of Chidakas'. I am the sole fourth one.
I am the sole one above the fourth (state of turya). I am of the nature of
(pure) consciousness. I am ever of the nature of the bliss-consciousness. I am
of the nature of the non-dual. I am ever of a pure nature, solely of the nature
of divine wisdom, of the nature of happiness, without fancies, desires or
diseases, of the nature of bliss, without changes or differentiations, and of
the nature of the eternal one essence and Chinmatra. My real nature is
indescribable, of endless bliss, the bliss above Sat and Chit and the interior
of the interior. I am beyond reach of manas and speech. I am of the nature of
Atmic bliss, true bliss and one who plays with (my) Atma. I am Atma and
Sadas'iva. My nature is Atmic spiritual effulgence. I am the essence of the
jyotis of Atma. I am without beginning, middle, or end. I am like the sky. I am
solely Sat, Ananda, and Chit which is unconditioned and pure. I am the
Sachchidananda that is eternal, enlightened and pure. I am ever of the nature
of the eternal S'esha (serpent-time). I am ever beyond all. My nature is beyond
form. My form is supreme akas'. My nature is of the bliss of earth. I am ever
without speech. My nature is the all-seat (foundation of all). I am ever
replete with consciousness, without the attachment of body, without thought,
without the modifications of chitta, the sole essence of Chidatma, beyond the
visibility of all and of the form of vision. My nature is ever full. I am ever
fully contented, the all, and Brahman, and the very consciousness; I am 'I'. My
nature is of the earth. I am the great Atma and the supreme of the supreme; I
appear sometimes as different from myself; sometimes as possessing a body,
sometimes as a pupil and sometimes as the basis of the worlds. I am beyond the
three periods of time, am worshipped by the Vedas, am determined by the
sciences and am fixed in the chitta. There is nothing left out by me, neither
the earth nor any other objects here. Know that there is nothing which is out
of myself. I am Brahma, a Siddha, the eternally pure, non-dual one, Brahman,
without old age or death. I shine by myself; I am my own Atma, my own goal,
enjoy myself, play in myself, have my own spiritual effulgence, am my own
greatness, and am used to play in my own Atma, look on my own Atma and am in
myself happily seated. I have my own Atma as the residue, stay in my own consciousness,
and play happily in the kingdom of my own Atma. Sitting on the real throne of
my own Atma, I think of nothing else but my own Atma. I am Chidrupa alone,
Brahman alone, Sachchidananda, the second-less, the one replete with bliss and
the sole Brahman and ever without anything, have the bliss of my own Atma, the
unconditioned bliss, and am always Atma-Akas'. I alone am in the heart like
Chidaditya (the consciousness-sun). I am content in my own Atma, have no form,
or no decay, am without the number one, have the nature of an unconditionod and
emancipated one, and I am subtler than akas'; I am without the existence of
beginning or end, of the nature of the all-illuminating, the bliss greater than
the great, of the sole nature of Sat, of the nature of pure Moksha, of the
nature of truth and bliss, full of spiritual wisdom and bliss, of the nature of
wisdom alone, and of the nature of Sachchidananda. All this is Brahman alone.
There is none other than Brahman and that is 'I'. "I am Brahman that is
Sat, and bliss, and the ancient. The word 'thou' and the word 'that' are not
different from me. I am of the nature of consciousness. I am alone the great
S'iva. I am beyond the nature of existence. I am of the nature of happiness. As
there is nothing that can witness me, I am without the state of witness. Being
purely of the nature of Brahman, I am the eternal Atma. I alone am the
Adis'esha (the primeval S'esha). I alone am the S'esha. I am without name and
form, of the nature of bliss, of the nature of being unperceivable by the
senses, and of the nature of all beings; I have neither bondage nor salvation.
I am of the form of eternal bliss. I am the primeval consciousness alone, the
partless and non-dual essence, beyond reach of speech and mind, of the nature of
bliss everywhere, of the nature of fullness everywhere, of the nature of
earthly bliss, of the nature of contentment everywhere, the supreme nectary
essence, and the one and secondless Sat, (viz.,) Brahman. There is no doubt of
it. I am of the nature of all-void. I am the one that is given out by the
Vedas. I am of the nature of the emancipated and emancipation, of Nirvanic
bliss, of truth and wisdom, of Sat alone and bliss, of the one beyond the
fourth, of one without fancy, and ever of the nature of Aja (the unborn). I am
without passion or faults. I am the pure, the enlightened, the eternal, the
all-pervading and of the nature of the significance of Om, of the spotless, and
of Chit. I am neither existing nor non-existing. I am not of the nature of anything.
I am of the nature of the actionless. I am without parts. I have no semblance,
no manas, no sense, no buddhi, no change, none of the three bodies, neither the
waking, dreaming, or dreamless sleeping states. I am neither of the nature of
the three pains nor of the three desires. I have neither s'ravana nor manana in
Chidatma in order to attain salvation. There is nothing like me or unlike me.
There is nothing within me. I have none of the three bodies.
"The nature of
manas is unreal, the nature of buddhi is unreal, the nature of aham (the 'I')
is unreal; but I am the unconditioned, the permanent and the unborn. The three
bodies are unreal, the three periods of time are unreal, the three gunas are
unreal, but I am of the nature of the Real and the pure. That which is heard is
unreal, all the Vedas are unreal, the S'astras are unreal, but I am. the Real
and of the nature of Chit. The Murtis (Brahma, Vishnu, and Rudra having
limitation) are unreal, all the creation is unreal, all the tattvas are unreal,
but know that I am the great Sadas'iva. The master and the disciple are unreal,
the mantra of the Guru is unreal, that which is seen is unreal, but know me to
be the Real. Whatever is thought of is unreal, whatever is lawful is unreal,
whatever is beneficial is unreal, but know me to be the Real. Know the Purusha
(ego) to be unreal, know the enjoyments to be unreal, know things seen and
heard are unreal as also the one woven warp-wise and woof-wise, viz., this
universe; cause and non-cause are unreal, things lost or obtained are unreal.
Pains and happiness are unreal, all and non-all are unreal, gain and loss are
unreal, victory and defeat are unreal. All the sound, all the touch, all the
forms, all the taste, all the smell, and all ajnana are unreal. Everything is
always unreal--the mundane existence is unreal--all the gunas are unreal. I am
of the nature of Sat.
"One should
cognize his own Atma alone. One should always practise the mantra of his Atma.
The mantra (Ahambrahmasmi) 'I am Brahman' removes all the sins of sight,
destroys all other mantras, destroys all the sins of body and birth, the noose
of Yama, the pains of duality, the thought of difference, the pains of thought,
the disease of buddhi, the bondage of chitta, all diseases, all griefs and
passions instantaneously, the power of anger, the modifications of chitta,
sankalpa, crores of sins, all actions and the ajnana of Atma. The mantra 'I am
Brahman' gives indescribable bliss, gives the state of ajada (the non-inertness
or the undecaying) and kills the demon of non-Atma. The thunderbolt 'I am
Brahman' clears all the hill of not-Atma. The wheel 'I am Brahman' destroys the
asuras of not-Atma. The mantra 'I am Brahman' will relieve all (persons). The
mantra 'I am Brahman' gives spiritual wisdom and bliss. There are seven crores
of great mantras and there are vratas (vows) of (or yielding) hundred crores of
births. Having given up all other mantras, one should ever practise this
mantra. He obtains at once salvation, and there is not even a particle of doubt
about it. Thus ends the third chapter of the Tejobindu-Upanishad."
CHAPTER IV
The Kumara asked the great
Lord: "Please explain to me the nature of Jivanmukti (embodied salvation)
and videhamu.kti (disembodied salvation)." To which the great S'iva
replied: "I am Chidatma. I am Para-Atma. I am the Nirguna, greater than
the great. One who will simply stay in Atma is called a Jivanmukta. He who
realises: 'I am beyond the three bodies, I am the pure consciousness and I am
Brahman,' is said to be a Jivanmukta. He is said to be a Jivanmukta, who
realises: 'I am of the nature of the blissful and of the supreme bliss, and I
have neither body nor any other thing except the certitude "I am
Brahman" only'. He is said to be a Jivanmukta who has not at all got the
'I' in myself, but who stays in Chinmatra (absolute consciousness) alone, whose
interior is consciousness alone, who is only of the nature of Chinmatra, whose
Atma is of the nature of the all-full, who has Atma left over in all, who is
devoted to bliss, who is undifferentiated, who is all-full of the nature of
consciousness, whose Atma is of the nature of pure consciousness, who has given
up all affinities (for objects), who has unconditioned bliss, whose Atma is
tranquil, who has got no other thought (than Itself), and who is devoid of the
thought of the existence of anything. He is said to be a Jivanmukta who
realises: I have no chitta, no buddhi, no ahankara, no sense, no body at any
time, no pranas, no Maya, no passion and no anger, I am the great, I have
nothing of these objects or of the world, and I have no sin, no
characteristics, no eye, no manas, no ear, no nose, no tongue, no hand, no
waking, no dreaming, or causal state in the least or the fourth state.' He is
said to be a Jivanmukta, who realises: 'All this is not mine, I have no time,
no space, no object, no thought, no snana (bathing), no sandhyas (junction-period
ceremonies), no deity, no place, no sacred places, no worship, no spiritual
wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no
vice, no duty, no auspiciousness, no Jiva, not even the three worlds; no
salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance,
no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no
Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no vayu, no akas', no
agni, no clan, no lakshya (object aimed at), no mundane existence, no
meditator, no object of meditation, no manas, no cold, no heat, no thirst, no
hunger, no friend, no foe, no illusion, no victory, no past, present, or
future, no quarters, nothing to be said or heard in the least, nothing to be
gone (or attained) to, nothing to be contemplated, enjoyed or remembered, no
enjoyment, no desire, no yoga, no absorption, no garrulity, no quietude, no
bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither
length nor shortness, neither increase nor decrease, neither adhyaropa
(illusory attribution) nor apavada (withdrawal of that conception) no oneness,
no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph,
no skin, no marrow, no bone, no skin, none of the seven dhatus, no whiteness,
no redness, no blueness, no heat, no gain, neither importance nor
non-importance, no delusion, no perseverance, no mystery, no race, nothing to
be abandoned or received, nothing to be laughed at, no policy, no religious vow,
no fault, no bewailments, no happiness, neither knower nor knowledge nor the
knowable, no Self, nothing belonging to you or to me, neither you nor I, and
neither old age nor youth nor manhood; but I am certainly Brahman. "I am
certainly Brahman. I am Chit, I am Chit "' He is said to be a Jivanmukta
who cognizes: I am Brahman alone, I am Chit alone, I am the supreme.' No doubt
need be entertained about this; 'I am Hamsa itself, I remain of my own will, I
can see myself through myself, I reign happy in the kingdom of Atma and enjoy
in myself the bliss of my own Atma.' He is a Jivanmukta who is himself, the
foremost and the one undaunted person who is himself the lord and rests in his
own Self.
"He is a
Videhamukta who has become Brahman, whose Atma has attained quiescence, who is
of the nature of Brahmic bliss, who is happy, who is of a pure nature, and who
is a great mouni (observer of silence). He is a Videhamukta who remains in
Chinmatra alone without (even) thinking thus: 'I am all Atma, the Atma that is
equal (or the same) in all, the pure, without one, the non-dual, the all, the
self only, the birth-less and the deathless--I am myself the undecaying Atma
that is the object aimed at, the sporting, the silent, the blissful, the
beloved and the bondless salvation--I am Brahman alone--I am Chit alone.' He is
a Videhamukta who having abandoned the thought: 'I alone am the Brahman' is
filled with bliss. He is a Videhamukta who having given up the certainty of the
existence or non-existence of all objects is pure Chidananda (the
consciousness-bliss), who having abandoned (the thought): 'I am Brahman' (or)
'I am not Brahman' does not mingle his Atma with anything, anywhere or at any
time, who is ever silent with the silence of Satya, who does nothing, who has gone
beyond gunas, whose Atma has become the All, the great, and the purifier of the
elements, who does not cognize the change of time, matter, place, himself or
other differences, who does not see (the difference of) 'I,' 'thou,' 'this' or
'that,' who being of the nature of time is yet without it, whose Atma is void,
subtle and universal, but yet without (them), whose Atma is divine and yet
without Devas, whose Atma is measurable and yet without measure, whose Atma is
without inertness and within every one, whose Jima is devoid of any sankalpa,
who thinks always: 'I am Chinmatra, I am simply Paramatman, I am only of the
nature of spiritual wisdom, I am only of the nature of Sat, I am afraid of
nothing in this world,' and who is without the conception of Devas, Vedas and
sciences, 'All this is consciousness, etc.,' and regards all as void. He is a
Videhamukta who has realised himself to be Chaitanya alone, who is remaining at
ease in the pleasure-garden of his own Atma, whose Atma is of an illimitable
nature, who is without the conception of the small and the great, and who is
the fourth of the fourth state and the supreme bliss. He is a Videhamukta whose
Atma is nameless and formless, who is the great spiritual wisdom of the nature
of bliss, and of the nature of the state beyond turya, who is neither
auspicious nor inauspicious, who has yoga as his Atma, whose Atma is associated
with yoga, who is free from bondage or freedom, without guna or non-guna,
without space, time, etc., without the witnessable and the witness, without the
small or the great, and without the cognition of the universe or even the
cognition of the nature of Brahman, but who finds his spiritual effulgence in
his own nature, who finds bliss in himself, whose bliss is beyond the scope of
words and mind, and whose thought is beyond the beyond. He is said to be a
Videhamukta who has gone beyond (or mastered quite) the modifications of
chitta, who illumines such modifications, and whose Atma is without any
modifications at all. In that case, he is neither embodied nor disembodied. If
such a thought is entertained (even), for a moment, then he is surrounded (in
thought) by all. He is a Videhamukta whose external Atma invisible to others is
the supreme bliss aiming at the highest vedanta, who drinks of the juice of the
nectar of Brahman, who has the nectar of Brahman as medicine, who is devoted to
the juice of the nectar of Brahman, who is immersed in that juice, who has the
beneficent worship of the Brahmic bliss, who is not satiated with the juice of
the nectar of Brahman, who realises Brahmic bliss, who cognizes the S'iva bliss
in Brahmic bliss, who has the effulgence of the essence of Brahmic bliss, who
has become one with it, who lives in the household of Brahmic bliss, has
mounted the car of Brahmic bliss, who has an imponderable Chit being one with
it, who is supporting (all), being full of it, who associates with me having
it, who stays in Atma having that bliss and who thinks: 'All this is of the
nature of Atma, there is nothing else beside Atma, all is Atma, I am Atma, the
great Atma, the supreme Atma, and Atma of the form of bliss.' He who thinks:
'My nature is full, I am the great Atma, I am the all-contented and the
permanent Atma. I am the Atma pervading the heart of all, which is not stained
by anything, but which has no Atma; I am the Atma whose nature is changeless, I
am the quiescent Atma; and I am the many Atma.' He who does not think this is
Jivatma and that is Paramatma, whose Atma is of the nature of the emancipated
and the non-emancipated, but without emancipation or bondage, whose Atma is of
the nature of the dual and the non-dual one, but without duality and
non-duality; whose Atma is of the nature of the All and the non-All, but
without them; whose Atma is of the nature of the happiness arising from objects
obtained and enjoyed, but without it; and who is devoid of any sankalpa--such a
man is a Videhamukta. He whose Atma is partless, stainless, enlightened,
Purusha, without bliss, etc., of the nature of nectar, of the nature of the
three periods of time, but without them; whose Atma is entire and
non-measurable, being subject to proof though without proof; whose Atma is the
eternal and the witness, but without eternality and witness; whose Atma is of
the nature of the secondless, who is the self-shining one without a second,
whose Atma cannot be measured by vidya and avidya but without them; whose Atma
is without conditionedness or unconditionedness, who is without this or the
higher worlds, whose Atma is without the six things beginning with s'ama, who
is without the qualifications of the aspirant after salvation, whose Atma, is
without gross, subtle, causal, and the fourth bodies, and without the anna,
prana, manas, and vijnana sheaths; whose Atma is of the nature of ananda (bliss)
sheath, but without five sheaths; whose Atma is of the nature of nirvikalpa, is
devoid of sankalpa, without the characteristics of the visible or the audible,
and of the nature of void, owing to unceasing samadhi, who is without
beginning, middle, or end; whose Atma is devoid of the word Prajnana, who is
without the idea 'I am Brahman,' whose Atma is devoid (of the thought) of 'thou
art', who is without the thought 'this is Atma', whose Atma is devoid of that
which is described by Om, who is above the reach of any speech or the three
states, and is the indestructible and the Chidatma, whose Atma is not the one
which can be known by Atma and whose Atma has neither light nor darkness. Such
a personage is a Videhamukta. Look only upon Atma; know It as your own. Enjoy
your Atma yourself, and stay in peace. O six-faced one, be content in your own
Atma, be wandering in your own Atma, and be enjoying your own Atma. Then you
will attain Videhamukti."
CHAPTER V
The Sage named Nidagha
addressed the venerable Rbhu: "O Lord please explain to me the
discrimination of Atma from non-Atma." The Sage replied thus:
"The furthest
limit of all vak (speech) is Brahman; the furthest limit to all thoughts is the
Guru. [*1] That which is of the nature of all causes and effects but yet
without them, that which is without sankalpa, of the nature of all bliss and
the auspicious, that which is the great one of the nature of bliss, that which
illuminates all luminaries and that which is full of the bliss of nada
(spiritual sound), without any enjoyment and contemplation and beyond nadas and
kalas (parts)--that is Atma, that is the 'I', the indestructible. Being devoid
of all the difference of Atma and non-Atma, of heterogeneity and homogeneity,
and of quiescence and non-quiescence--that is the one Jyotis at the end of
nada. Being remote from the conception of Maha-vakyartha (i.e., the meaning of
Maha-vakyas) as well of 'I am Brahman,' being devoid of or without the
conception of the word and the meaning, and being devoid of the conception of
the destructible and indestructible--that is the one Jyotis at the end of nada.
Being without the conception 'I am the partless non-dual essence' or 'I am the
blissful,' and being of the nature of the one beyond all--that is one Jyotis at
the end of nada. He who is devoid of the significance of Atma (viz. motion) and
devoid of Sachchidananda--he is alone Atma, the eternal. He who is undefinable
and unreachable by the words of the Vedas, who has neither externals nor
internals, and whose symbol is either the universe or Brahman--he is
undoubtedly Atma. He who has no body, nor is a Jiva made up of the elements and
their compounds, who has neither form nor name, neither the enjoyable nor the
enjoyer, neither Sat nor asat, neither preservation nor regeneration, neither
guna nor non-guna--that is undoubtedly my Atma. He who has neither the
described nor description, neither s'ravana nor manana, neither Guru nor
disciple, neither the world of the Devas nor the Devas nor Asuras, neither duty
nor non-duty, neither the immaculate nor non-immaculate, neither time nor
non-time, neither certainty nor doubt, neither mantra nor non-mantra, neither
science nor non-science, neither the seer nor the sight which is subtle, nor
the nectar of time--that is Atma. Rest assured that not-Atma is a misnomer.
There is no manas as not-Atma. There is no world as not-Atma. Owing to the
absence of all sankalpas and to the giving up of all actions, Brahman alone
remains, and there is no not-Atma. Being devoid of the three bodies, the three
periods of time, the three gunas of Jiva, the three pains and the three worlds,
and following the saying 'All is Brahman,' know that there is nothing to be
known through the absence of chitta; there is no old age through the absence of
body; no motion through the absence of legs; no action through the absence of
hands; no death through the absence of creatures; no happiness through the
absence of buddhi; no virtue, no purity, no fear, no repetition of mantras, no
Guru nor disciple. There is no second in the absence of one. Where there is not
the second, there is not the first. Where there is truth alone, there is no
non-truth possible; where there is non-truth alone, there is no truth possible.
If you regard a thing auspicious as inauspicious, then auspiciousness is
desired (as separate) from inauspiciousness. If you regard fear as non-fear,
then fear will arise out of non-fear. If bondage should become emancipation,
then in the absence of bondage will be no emancipation. If birth should imply
death, then in the absence of birth, there is no death. If 'thou' should imply
'I,' then in the absence of 'thou' there is no 'I'. If 'this' should be 'that,'
'this' does not exist in the absence of 'that'. If being should imply
non-being, then non-being will imply being. If an effect implies a cause, then
in the absence of effect, there is no cause. If duality implies non-duality,
then in the absence of duality, there is no non-duality. If there should be the
seen, then there is the eye (or sight); in the absence of the seen, there is no
eye. In the absence of the interior, there is no exterior. If there should be
fullness, then non-fullness is possible. Therefore (all) this exists nowhere.
Neither you nor I, nor this nor these exist. There exists no (object of) comparison
in the true one. There is no simile in the unborn. There is (in it) no mind to
think. I am the supreme Brahman. This world is Brahman only. Thou and I are
Brahman only. I am Chinmatra simply, and there is no not-Atma. Rest assured of
it. This universe is not (really at all). This universe is not (really) at all.
It was nowhere produced and stays nowhere. Some say that chitta is the
universe. Not at all. It exists not. Neither the universe nor chitta nor
ahankara nor Jiva exists (really). Neither the creation of Maya nor Maya itself
exists (really). Fear does not (really) exist. Actor, action, hearing,
thinking, the two samadhis, the measurer, the measure, ajnana and aviveka--none
of these exists (truly) anywhere. Therefore the four moving [*1] considerations
and the three kinds of relationship exist not. There is no Ganga, no Gaya, no
Setu (bridge), no elements or anything else, no earth, water, fire, vayu, and
akas anywhere, no Devas, no guardians of the four quarters, no Vedas, no Guru,
no distance, no proximity, no time, no middle, no non-duality, no truth, no
untruth, no bondage, no emancipation, no Sat, no asat, no happiness, etc., no
class, no motion, no caste, and no worldly business. All is Brahman only and
nothing else--all is Brahman only and nothing else. There exists then nothing
(or statement) as that 'consciousness alone is'; there is (then) no saying such
as 'Chit is I'. The statement 'I am Brahman' does not exist (then); nor does
exist (then) the statement: 'I am the eternally pure'. Whatever is uttered by
the mouth, whatever is thought by manas, whatever is determined by buddhi,
whatever is cognized by chitta--all these do not exist. There is no Yogin or
yoga then. All are and are not. Neither day nor night, neither bathing nor
contemplating, neither delusion nor non-delusion--all these do not exist then.
Know that is no not-Atma.
The Vedas, Sciences,
Puranas, effect and cause, Is'vara and the world and the elements and
mankind--all these are unreal. There is no doubt of it. Bondage, salvation,
happiness, relatives, meditation, chitta, the Devas, the demons, the secondary
and the primary, the high and the low--all these are unreal. There is no doubt
of it. Whatever is uttered by the mouth, whatever is willed by sankalpa,
whatever is thought by manas--all these are unreal. Whatever is determined by
the buddhi, whatever is cognized by chitta, whatever is discussed by the
religious books, whatever is seen by the eye and heard by the ears, and
whatever exists as Sat, as also the ear, the eye, and the limbs--all these are
unreal. Whatever is described as such and such, whatever is thought as
so-and-so, all the existing thoughts such as 'thou art I', 'that is this,' and
'He is I,' and whatever happens in moksha, as also all sankalpas, delusion, illusory
attribution, mysteries and all the diversities of enjoyment and sin--all these
do not exist. So is also not-Atma. Mine and thine, my and thy, for me and for
thee, by me and by thee--all these are unreal. (The statement) that Vishnu is
the preserver, Brahma is the creator, Rudra is the destroyer--know that these
undoubtedly are false. Bathing, utterings of mantras, japas (religious
austerities) homa (sacrifice), study of the Vedas, worship of the Devas,
mantra, tantra, association with the good, the unfolding of the faults of
gunas, the working of the internal organ, the result of avidya, and the many
crores of mundane eggs--all these are unreal. Whatever is spoken of as true
according to the verdict of all teachers, whatever is seen in this world and
whatever exists--all these are unreal. Whatever is uttered by words, whatever
is ascertained, spoken, enjoyed, given or done by anyone, whatever action is
done, good or bad, whatever is done as truth--know all these to be unreal. Thou
alone art the transcendental Atma and the supreme Guru of the form of akas',
which is devoid of fitness (for it) and of the nature of all creatures.
Thou art Brahman; thou art time; and thou art
Brahman, that is ever and imponderable. Thou art everywhere, of all forms, and
full of consciousness. Thou art the truth. Thou art one that has mastered the
siddhis, and thou art the ancient, the emancipated, emancipation, the nectar of
bliss, the God, the quiescent, the diseaseless, Brahman the full, and greater
than the great. Thou art impartial, Sat and the ancient knowledge, recognised
by the words 'Truth, etc'. Thou art devoid of all parts. Thou art the
ever-existing--thou appearest as Brahma, Rudra, Indra, etc.--thou art above the
illusion of the universe--thou shinest in all elements--thou art without
sankalpa in all--thou art known by means of the underlying meaning of all
scriptures; thou art ever content and ever happily seated (in thyself); thou
art without motion; etc. In all things, thou art without any characteristics; in
all things thou art contemplated by Vishnu and other Devas at all times; thou
hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atma
itself, thou art void of everything and without gums, thou art bliss, the
great, the one secondless, the state of Sat and asat, the knower, the known,
the seer, the nature of Sachchidananda, the lord of Devas, the all-pervading,
the deathless, the moving, the motionless, the all and the non-all with
quiescence and non-quiescence, Sat alone, Sat commonly (found in all), of the
form of Nitya-Siddha (the unconditioned developed one), and yet devoid of all
siddhis. There is not an atom which thou dost not penetrate; but yet thou art
without it. Thou art devoid of existence and non-existence as also the aim and object
aimed at. Thou art changeless, decayless, beyond all nadas, without kala or
kashta (divisions of time) and without Brahma, Vishnu, and S'iva. Thou lookest
into the nature of each and art above the nature of each. Thou art immersed in
the bliss of Self. Thou art the monarch of the kingdom of Self, and yet without
the conception of Self. Thou art of the nature of fullness and incompleteness.
There is nothing that thou seest which is not in thyself. Thou dost not stir
out of thy nature. Thou attest according to the nature of each. Thou art
nothing but the nature of each. Have no doubt 'thou art I'.
"This universe
and everything in it, whether the seer or the seen, resembles the horns of a
hare (or are illusory). Earth, water, agni, vayu, akas', manas, buddhi,
ahankara, tejas, the worlds and the sphere of the universe, destruction, birth,
truth, virtue, vice, gain, desires, passion, anger, greed, the object of
meditation, wisdom, guru, disciple, limitation, the beginning and end,
auspiciousness, the past, present, and future, the aim and the object of aim,
mental restraint, inquiry, contentment, enjoyer, enjoyment, etc., the eight
parts of yoga, yama, etc., the going and coming (of life), the beginning,
middle and end, that which can be taken and rejected, Hari, S'iva, the organs,
manas, the three states, the twenty-four tattvas, the four means, one of the
same class or different classes, Bhuh and other worlds, all the castes and
orders of life with the rules laid down for each, mantras and tantras, science and
nescience, all the Vedas, the inert and the non-inert, bondage and salvation,
spiritual wisdom and non-wisdom, the enlightened and the non-enlightened,
duality and non-duality, the conclusion of all Vedantas and S'astras, the
theory of the existence of all souls and that of one soul only, whatever is
thought by chitta, whatever is willed by sankalpa, whatever is determined by
buddhi, whatever one hears and sees, whatever the guru instructs, whatever is
sensed by all the organs, whatever is discussed in mimamsa, whatever is
ascertained by nyaya (philosophy) and by the great ones who have reached the
other side of the Vedas, the saying 'S'iva destroys the world, Vishnu protects
it, and Brahma creates it', whatever is found in the puranas, whatever is ascertained
by the Vedas, and is the signification of all the Vedas--all these resemble the
horns of a hare. The conception 'I am the body' is spoken of as the internal
organ; the conception 'I am the body' is spoken of as the great mundane
existence; the conception 'I am the body' constitutes the whole universe. The
conception 'I am the body' is spoken of as the knot of the heart, as
non-wisdom, as the state of asat, as nescience, as the dual, as the true Jiva
and as with parts, is certainly the great sin, and is the disease generated by
the fault of thirst after desires. That which is sankalpa, the three pains,
passion, anger, bondage, all the miseries, all the faults and the various forms
of time--know these to be the result of manas. Manas alone is the whole world,
the ever-deluding, the mundane existence, the three worlds, the great pains,
the old age and others, death and the great sin, the sankalpa, the Jiva, the
chitta, the ahankara, the bondage, the internal organ and earth, water, agni,
vayu, and akas'. Sound, touch, form, taste, and odour, the five sheaths, the
waking, the, dreaming, and dreamless sleeping states, the guardians of the
eight quarters, Vasus, Rudras, Adityas, the seen, the inert, the pairs and
non-wisdom--all these are the products of manas. Rest assured that there is no
reality in all that is sankalpa. The whole world, the guru, disciple, etc., do
not exist, yea, do not exist. Thus ends the fifth chapter of this
Upanishad."
CHAPTER VI
Rbhu continued again:
"Know everything as Sachchinmaya (full of Sat and consciousness). It
pervades everything. Sachchidananda is non-dual, decayless, alone and other
than all. It is 'I'. It alone is akas' and 'thou'. It is I. There is (in it) no
manas, no buddhi, no ahankara, no chitta, or the collection of these--neither
'thou' nor I, nor anything else nor everything. Brahman alone is. Sentence,
words, Vedas, letters, beginning, middle, or end, truth, law, pleasure, pain,
existence, maya, prakrti, body, face, nose, tongue, palate, teeth, lip,
forehead, expiration and inspiration, sweat, bone, blood, urine, distance,
proximity, limb, belly, crown, the movement of hands and feet, S'astras,
command, the knower, the known, and the knowledge, the waking, dreaming and
dreamless sleeping and the fourth state--all these do not belong to me.
Everything is Sachchinmaya interwoven. No attributes pertaining to body,
elements and spirit, no root, no vision, no Taijasa, no Prajna, no Virat, no
Sutratma, no Is'vara, and no going or coming, neither gain nor loss, neither the
acceptable nor the rejectable, nor the censurable, neither the pure nor the
impure, neither the stout nor the lean, no sorrow, time, space, speech, all,
fear, duality, tree, grass or mountain, no meditation, no siddhi of yoga, no
Brahmana, Kshattriya or Vais'ya, no bird or beast, or limb, no greed, delusion,
pride, malice, passion, anger or others, no woman, S'udra, castes or others,
nothing that is eatable or enjoyable, no increase or decrease, no belief in the
Vedas, no speech, no worldliness or unworldliness, no transaction, no folly, no
measure or measured, no enjoyment or enjoyed, no friends, son, etc., father,
mother, or sister, no birth or death, no growth, body or 'I', no emptiness or
fullness, no internal organs or mundane existence, no night, no day, no Brahma,
Vishnu, or S'iva, no week, fortnight, month, or year, no unsteadiness, no
Brahmaloka, Vaikuntha, Kailasa and others, no Swarga, Indra, Agniloka, Agni,
Yamaloka, Yama, vayuloka, guardians of the world, three worlds--Bhuh, Bhuvah,
Svah, Patala or surface of earth, no science, nescience, maya, prakrti,
inertness, permanency, transience, destruction, movement, running, object of
meditation, bathing, mantra or object, no adorable object, anointment or
sipping with water, no flower, fruit, sandal, light waved before god, praise,
prostrations or circumambulation, no entreaty, conception of separateness even,
oblation of food, offered food, sacrifice, actions, abuse, praise, Gayatri and
sandhi (period of junction, such as twilight, etc.), no mental state, calamity,
evil desire, bad soul, chandala (low caste person) pulkasa, unbearableness,
unspeakableness, kirata (hunter), kaitava (demon), partiality, partisanship,
ornament, chief, or pride, no manyness, no oneness, durability, triad, tetrad,
greatness, smallness, fullness, or delusion, no kaitava, Benares, tapas, clan,
family, sutra, greatness, poverty, girl, old woman or widow, no pollution,
birth, introvision or illusion, no sacred sentences, identity, or the siddhis,
anima, etc.
"Everything being
consciousness alone, there is no fault in anything. Everything being of the
nature of Sat alone, is Sachchidananda only. Brahman alone is everything and
there is nothing else. So 'That' is 'I'. 'That' is 'I'. 'That' alone is 'I'.
'That' alone is 'I'. 'That' alone is 'I'. The eternal Brahman alone is 'I'. I
am Brahman alone without being subject to mundane existence. I am Brahman alone
without any manas, any buddhi, organs or body. I am Brahman alone not
perceivable. I am Brahman alone and not Jiva. I am Brahman alone and not liable
to change. I am Brahman alone and not inert. I am Brahman alone and have no
death. I am Brahman alone and have no pranas. I am Brahman alone and greater
than the great. This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading.
Time is Brahman. Kala is Brahman. Happiness is Brahman. It is self-shining. One
is Brahman. Two is Brahman. Delusion is Brahman. Kama and others are Brahman.
Badness is Brahman. Goodness is Brahman. It is of the form of restraint,
quiescence, the all-pervading and the all-powerful. The Loka (world) is
Brahman. Guru is Brahman. Disciple is Brahman. It is Sadas'iva. (That which) is
before is Brahman. (That which will be) hereafter is Brahman. Purity is
Brahman. Auspiciousness and inauspiciousness are Brahman. Jiva always is
Brahman. I am Sachchidananda. All are of the nature of Brahman. The universe is
said to be of the nature of Brahman. Brahman is itself. There is no doubt of
it. There is nothing out of itself. The letter Om of the form of consciousness
is Brahman alone. Everything is itself. I alone am the whole universe and the
highest seat, have crossed the gunas and am greater than the great, the supreme
Brahman, Guru of Gurus, the support of all and the bliss of bliss. There is no
universe besides Atma. The universe is of the nature of Atma. There is nowhere
(or no place) without Atma. There is not even grass different from Atma. There
is not husk different from Brahman. The whole universe is of the nature of
Atma. All this is of the nature of Brahman. Asat is not of the nature of
Brahman. There is not a grass different from Brahman. There is not a seat
different from Brahman; there is not a Guru different from Brahman; there is
not a body different from Brahman. There is nothing different from Brahman like
I-ness or you-ness. Whatever is seen in this world, whatever is spoken of by
the people, whatever is enjoyed everywhere--all these are asat (unreal) only.
The differences arising from the actor, action, qualities, likes, taste and
gender--all these arise from asat and are (but) pleasurable.
The differences arising from time, objects,
actions, success or defeat and whatever else--all these are simply asat. The
internal organ is asat. The organs are asat. All the pranas, the collections of
all these, the five sheaths, the five deities, the six changes, the six
enemies, the six seasons, and the six tastes, are asat. I am Sachchidananda.
The universe is rootless. I am Atma alone, Chit and Ananda. The scenes of
mundane existence are not different. I am the Truth of the nature of Ananda and
of the nature of the imponderable Chit. All this is of the nature of jnana.
"I am the
secondless, having jnana and bliss. I am of the nature of an illuminator of all
things. I am of the nature of all non-being. I alone shine always. Therefore
how can I with such a nature become asat? That which is called 'thou' is the
great Brahman of the nature of the bliss of consciousness and of the nature of
chit having chidakas' and chit alone as the great bliss. Atma alone is 'I'.
Asat is not 'I'. I am Kutastha, the great guru and Sachchidananda alone. I am
this born universe. No time, no universe, no maya, no prakrti (in me). I alone
am the Hari. Personally, I alone am the Sadas'iva. I am of the nature of pure
consciousness. I am the enjoyer of pure sattva. I am the only essence full of
chit. Everything is Brahman and Brahman alone. Everything is Brahman and is
chit alone. I am of the nature of the all-latent and the all-witness. I am the
supreme Atma, the supreme Jyotis, the supreme wealth, the supreme goal, the
essence of all vedantas, the subject discussed in all the S'astras the nature
of yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of
the nature of chief wisdom, the brightness of the fourth state and the
non-fourth but devoid of them, the indestructible chit, truth, Vasudeva, the
birthless, and the deathless Brahma, Chidakas', the unconditioned, the
stainless, the immaculate, the emancipated, the utterly emancipated, the
soulless, the formless and of the nature of the non-created universe.
"The universe
which is assumed as truth and non-truth does not really exist. Brahman is of
the nature of eternal bliss and is even by itself. It is endless, decayless,
quiescent and of one nature only. If anything is other than myself, then it is
as unreal as the mirage in an oasis. If one should be afraid of the son of a
barren woman, or if a powerful elephant be killed by means of the horns of a
hare, then the world (really is). If one (person) can quench his thirst by
drinking the waters of the mirage, or if one should be killed by the horns of a
man, then the universe really is. The universe exists always in the true
Gandharva city (merely unreal). When the blueness of the, sky really exists in
it, then the universe really is. When the silver in mother-of-pearl can be used
in making an ornament, when a man is bitten by (the conception of) a snake in a
rope, when the flaming fire is quenched by means of a golden arrow, when milky
food is obtained in the (barren) forest of Vindhya (mountains), when cooking can
take place by means of the fuel of (wet) plantain trees, when a female (baby)
just born begins to cook, when curds resume the state of milk, or when the milk
(milked) goes back through the teats of a cow, then will the universe really
be. When the dust of the earth shall be produced in the ocean, when the
maddened elephant is tied by means of the hair of a tortoise, when (mountain)
Meru is shaken by the thread in the stalk of a lotus, when the ocean is bound
by its rows of tides, when the fire flames downwards, when flame shall become
(really) cold, when the lotus shall grow out of flaming fire, when Indranila
(sapphire) arises in the great mountains, when Meru comes and sits in the
lotus-eye, when a mountain can become the offspring of a black bee, when Meru
shall shake, when a lion is killed by a gnat, when the three worlds can be
found in the space of the hollow of an atom, when the fire which burns a straw
shall last for a long time, when the objects seen in a dream shall come in the
waking state, when the current of a river shall stand still (of itself), when
the delivery of a barren woman shall be fruitful, when the crow shall walk like
a swan, when the mule shall fight with a lion, when a great ass shall walk like
an elephant, when the full moon shall become a sun, when Rahu (one of the
nodes) shall abandon the sun and the moon, when a good crop shall arise out of
the waste (burnt) seeds, when the poor shall enjoy the happiness of the rich,
when the lions shall be conquered by the bravery of dogs, when the heart of
Jnanis is known by fools, when the ocean is drunk by the dogs without any
remainder, when the pure akas' shall fall upon men, when heaven shall fall on
the earth, when the flower in the sky shall emit fragrance, when a forest
appearing in pure akas' shall move, and when reflection shall arise in a glass
simply (without mercury or anything else in its back), then the world really
is. There is no universe in the womb of Aja (the unborn Brahman)--there is no
universe in the womb of Atma. Duality and non-duality, which are but the
results of differentiation, are really not. All this is the result of maya.
Therefore, there should be Brahma-Bhavana. If misery should arise from the
conception of 'I am the body,' then it is certain 'I am Brahman.' The knot of
the heart is the wheel of Brahman, which cuts asunder the knot of existence.
When doubt arises in one, he should have faith in Brahman. That non-dual
Brahman, which is eternal and of the form of unconditioned bliss, is the guard
of Atma against the chief of the form of not-Atma. Through instances like the
above is established the nature of Brahman. Brahman alone is the all-abode.
Abandon the name even of the universe. Knowing for certain 'I am Brahman,' give
up the 'I'. Everything disappears as the flower from the hands of a sleeping
person. There is neither body nor karma. Everything is Brahman alone. There are
neither objects, nor actions, nor the four states. Everything which has the
three characteristics of vijnana is Brahman alone. Abandoning all action,
contemplate 'I am Brahman,' 'I am Brahman'. There is no doubt of this. I am
Brahman of the nature of chit. I am of the nature of Sachchidananda.
"This great
science of S'ankara should never be explained to any ordinary person, to an
atheist or to a faithless, ill-behaved or evil-minded person. It should be,
after due examination, given to the high-souled ones whose minds are purified
with devotion to their gurus. It should be taught for a year and a half.
Leaving off thoroughly and entirely the practice recommended by the (other)
Upanishads, one should study the Tejobindu-Upanishad always with delight. By
once studying it, he becomes one with Brahman. Thus ends the sixth chapter.
Thus ends the Upanishad."
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