9188906 mandala brahmana upanishad

Upload: -

Post on 04-Jun-2018

375 views

Category:

Documents


30 download

TRANSCRIPT

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    1/8

    Mandala Brahmana Upanishad

    Om ! That (Brahman) is infinite, and this (universe) is infinite.

    The infinite proceeds from the infinite.

    (Then) taking the infinitude of the infinite (universe),

    It remains as the infinite (Brahman) alone.

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    2/8

    Om ! Let there be eace in me !

    Let there be eace in m environment !

    Let there be eace in the forces that act on me !

    BRAHMANA - I

    ". O#. The great #uni $a%navalka &ent to 'ditaLoka (the suns &orld) andsaluting him (the urusha of the *un) said+ O -evered *ir, describe to me the'tmanTattva (the Tattva or Truth of 'tman). (To &hich) /araana (vi0., the urushaof the sun) replied+ I shall describe the eightfold $oga together &ith 1nana. Thecon2uering of cold and heat as &ell as hunger and sleep, the preserving of (s&eet)patience and unruffledness ever and the restraining of the organs (from sensualob%ects) 3 all these come under (or are) $ama. 4evotion to ones 5uru, love of thetrue path, en%oment of ob%ects producing happiness, internal satisfaction, freedomfrom association, living in a retired place, the controlling of the #anas and the notlonging after the fruits of actions and a state of 6airaga 3 all these constitute/iama. The sitting in an posture pleasant to one and clothed in tatters (or bark) isprescribed for 'sana (posture). Inspiration, restraint of breath and e7piration, &hichhave respectivel "8, 89 and :; (#atras) constitute ranaama (restraint ofbreath). The restraining of the mind from the ob%ects of senses is ratahara(sub%ugation of the senses). The contemplation of the oneness of consciousness inall ob%ects is 4hana. The mind having been dra&n a&a from the ob%ects of thesenses, the fi7ing of the undalini shining like

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    3/8

    (spiritual light) above his head "; digits in length, then he attains the state ofnectar. In the #adhaLaksha (or the middle one), one sees the variegated coloursof the morning as if the sun, the moon and the fire had %oined together in the 'kasathat is &ithout them. Then he comes to have their nature (of light). Throughpractice, he becomes one &ith 'kasa, devoid of all 5unas and peculiarities. 't first'kasa &ith its shining stars becomes to him ara'kasa as dark as Tamas itself and

    he becomes one &ith ara'kasa shining &ith stars and deep as Tamas. (Then) hebecomes one &ith #aha'kasa resplendent (as) &ith the fire of the deluge. Then hebecomes one &ith Tattva'kasa, lighted &ith the brightness &hich is the highestand the best of all. Then he becomes one &ith *ura'kasa (*un'kasa) brightenedb a no& that $oga is t&ofold through its division into the urva (earlier) and thettara (later). The earlier is Taraka and the later is 'manaska (the mindless). Tarakais divided into #urti (&ith limitation) and 'murti (&ithout limitation). That is #urti

    Taraka &hich goes to the end of the senses (or e7ist till the senses are con2uered).That is 'murti Taraka &hich goes beond the t&o eebro&s (above the senses).Both these should be performed through #anas. 'ntar4rishti (internal vision)associated &ith manas comes to aid Taraka. Te%as (spiritual light) appears in thehole bet&een the t&o eebro&s. This Taraka is the earlier one. The later is'manaska. The great 1otis (light) is above the root of the palate. B seeing it, onegets the *iddhis 'nima, etc. *ambhavi#udra occurs &hen the Laksha (spiritualvision) is internal &hile the (phsical) ees are seeing e7ternall &ithout &inking.

    This is the great science &hich is concealed in all the Tantras. ?hen this is kno&n,one does not sta in *amsara. Its &orship (or practice) gives salvation. 'ntarLaksha is of the nature of 1ala1otis (or &ater1otis). It is kno&n b the great-ishis and is invisible both to the internal and e7ternal senses.

    9. *ahasrara (vi0., the thousandpetalled lotus of the pineal gland) 1ala1otis is the'ntarLaksha. *ome sa the form of urusha in the cave of Buddhi beautiful in allits parts is 'ntarLaksha. *ome again sa that the all2uiescent /ilakanthaaccompanied b ma (his &ife) and having five months and latent in the midst ofthe sphere in the brain is 'ntarLaksha. ?hilst others sa that the urusha of thedimension of a thumb is 'ntarLaksha. ' fe& again sa 'ntarLaksha is the One*elf made supreme through introvision in the state of a 1ivanmukta. 'll the differentstatements above made pertain to 'tman alone. =e alone is a Brahma/ishtha &hosees that the above Laksha is the pure 'tman. The 1iva &hich is the t&entfifth

    Tattva, having abandoned the t&entfour Tattvas, becomes a 1ivanmukta throughthe conviction that the t&entsi7th Tattva (vi0.,) aramatman is CI alone. Becomingone &ith 'ntarLaksha (Brahman) in the emancipated state b means of 'ntarLaksha (introvision), 1iva becomes one &ith the partless sphere of aram'kasa.

    Thus ends the first Brahmana.

    BRAHMANA II

    ". Then $a%navalka asked the urusha in the sphere of the sun+ O Lord, 'ntarLaksha has been described man times, but it has never been understood b me

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    4/8

    (clearl). ra describe it to me. =e replied+ It is the source of the five elements,has the lustre of man (streaks of) lightning and has four seats having (or risingfrom) CThat (Brahman). In its midst, there arises the manifestation of Tattva. It isver hidden and nmanifested. It can be kno&n (onl) b one &ho has got into theboat of 1nana. It is the ob%ect of both Bahir and 'ntar (e7ternal and internal)Lakshas. In its midst is absorbed the &hole &orld. It is the vast partless universe

    beond /ada, Bindu and >ala. 'bove it (vi0., the sphere of 'gni) is the sphere of thesunD in its midst is the sphere of the nectar moonD in its midst is the sphere of thepartless BrahmaTe%as (or the spiritual effulgence of Brahman). It has the brightnessof *ukla (&hite light) like the ra of lightning. It alone has the characteristic of*ambhavi. In seeing this there are three kinds of 4rishti (sight), vi0., 'ma (the ne&moon), ratipat (the first da of lunar fortnight) and urnima (the full moon). Thesight of 'ma is the one (seen) &ith closed ees. That &ith half opened ees isratipatD &hile that &ith full opened ees is urnima. Of these, the practice ofurnima should be resorted to. Its Laksha (or aim) is the tip of the nose. Then isseen a deep darkness at the root of the palate. B practising thus, a 1otis (light) ofthe form of an endless sphere is seen. This alone is Brahman, the *achchidananda.?hen the mind is absorbed in bliss thus naturall produced, then does *ambhavitakes place. *he (*ambhavi) alone is called >hechari. B practising it (vi0., the#udra), a man obtains firmness of mind. Through it, he obtains firmness of 6au.

    The follo&ing are the signs+ first it is seen like a starD then a reflecting (or da00ling)diamondD then the sphere of full moonD then the sphere of the brightness of ninegemsD then the sphere of the midda sunD then the sphere of the flame of 'gni(fire)D all these are seen in order.

    ;. (Thus much for the light in urva or first stage.) Then there is the light in the&estern direction (in the ttara or second stage). Then the lustres of crstal,smoke, Bindu, /ada, >ala, star, firefl, lamp, ee, gold and nine gems, etc., areseen. This alone is the form of ranava. =aving united rana and 'pana and holdingthe breath in >umbhaka, one should fi7 his concentration at the tip of his nose andmaking *hanmukhi &ith the fingers of both his hands, one hears the sound ofranava (Om) in &hich #anas becomes absorbed. *uch a man has not even thetouch of >arma. The karma of (*andha6andana or the dail praers) is verilperformed at the rising or setting of the sun. 's there is no rising or setting (butonl the ever shining) of the sun of arma to perform. -ising above (the conception of)da and night through the annihilation of sound and time, he becomes one &ithBrahman through the allfull 1nana and the attaining of the state of nmani (thestate above #anas). Through the state of nmani, he becomes 'manaska (or&ithout #anas).

    /ot being troubled b an thoughts (of the &orld) then constitutes the 4hana. Theabandoning of all >armas constitutes 'vahana (invocation of god). Being firm in theunshaken (spiritual) &isdom constitutes 'sana (posture). Being in the state ofnmani constitutes the ada (offering of &ater for &ashing the feet of god).reserving the state of 'manaska (&hen #anas is offered as sacrifice) constitutesthe 'rgha (offering of &ater as oblation generall). Being in state of eternalbrightness and shoreless nectar constitutes *nana (bathing). The contemplation of'tman as present in all constitutes (the application to the idol of) *andal. Theremaining in the real state of the 4rik (spiritual ee) is (the &orshipping &ith)

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    5/8

    'kshata (nonbroken rice). The attaining of aivala 1otis &ithoutBhava (e7istence) or 'bhava (none7istence), full and motionless, like the ocean&ithout the tides or like the lamp &ithout the &ind. =e becomes a Brahmavit(kno&er of Brahman) b cognising the end of the sleeping state even &hile in the&aking state. Though the (same) mind is absorbed in *ushupti as also in *amadhi,there is much difference bet&een them. (in the former case) as the mind isabsorbed in Tamas, it does not become the means of salvation, (but) in *amadhi asthe modifications of Tamas in him are rooted a&a, the mind raises itself to thenature of the artless. 'll that is no other than *akshi

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    6/8

    forgotten &aking stateD and no& I am a ra%na through the disappearance of thoset&o states. Therefore I am one onl. I (appear) as more than one through thedifferences of state and place. 'nd there is nothing of differentiation of classbesides me. =aving e7pelled even the smack of the difference (of conception)bet&een CI and CThat through the thought CI am the pure and the secondlessBrahman and having attained the path of salvation &hich is of the nature of ara

    Brahman, after having become one &ith It through the 4hana of the suns sphereas shining &ith himself, he becomes full ripened for getting salvation. *ankalpaand others are the causes of the bondage of the mindD and the mind devoid ofthese becomes fit for salvation. ossessing such a mind free from all (*ankalpa,etc.,) and &ithdra&ing himself from the outer &orld of sight and others and sokeeping himself out of the odour of the universe, he looks upon all the &orld as'tman, abandons the conception of CI, thinks CI am Brahman and considers allthese as 'tman. Through these, he becomes one &ho has done his dut.

    F. The $ogin is one that has realised Brahman that is allfull beond Tura. The(the people) e7tol him as BrahmanD and becoming the ob%ect of the praise of the&hole &orld, he &anders over different countries. lacing the Bindu in the 'kasa ofaramatman and pursuing the path of the partless bliss produced b the pure,secondless, stainless and innate $oga sleep of 'manaska, he becomes anemancipated person. Then the $ogin becomes immersed in the ocean of bliss.?hen compared to it, the bliss of Indra and others is ver little. =e &ho gets thisbliss is the supreme $ogin.

    Thus ends the second Brahmana.

    BRAHMANA III

    ". The great sage $a%navalka then asked the urusha in the sphere (of the sun)+ OLord, though the nature of 'manaska has been defined (b ou), et I forget it (ordo not understand it clearl). Therefore pra e7plain it again to me. 'ccordinglthe urusha said+ This 'manaska is a great secret. B kno&ing this, one becomesa person &ho had done his dut. One should look upon it as aramatman,associated &ith *ambhavi#udra and should kno& also all those that can be kno&nthrough a (thorough) cognition of them. Then seeing araBrahman in his o&n'tman as the Lord of all, the immeasurable, the birthless, the auspicious, thesupreme 'kasa, the supportless, the secondless the onl goal of Brahma, 6ishnuand -udra and the cause of all and assuring himself that he &ho plas in the cave(of the heart) is such a one, he should raise himself above the dualities of e7istenceand none7istenceD and kno&ing the e7perience of the nmani of his #ans, he thenattains the state of araBrahman &hich is motionless as a lamp in a &indlessplace, having reached the ocean of Brahmic bliss b means of the river of'manaska$oga through the destruction of all his senses. Then he resembles a drtree. =aving lost all (idea of) the universe through the disappearance of gro&th,sleep, disease, e7piration and inspiration, his bod being al&as stead, he comesto have a supreme 2uiescence, being devoid of the movements of his #anas andbecomes absorbed in aramatman. The destruction of mans takes place after thedestruction of the collective senses, like the co&s udder (that shrivels up) after themilk has been dra&n. It is this that is 'manaska. B follo&ing this, one becomes

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    7/8

    al&as pure and becomes one that has done his dut, having been filled &ith thepartless bliss b means of the path of Taraka$oga through the initiation into thesacred sentences CI am pa, GThat Thou 'rtG, CI am thou alone, CThou art I alone,etc.

    ;. ?hen his #ans is immersed in the 'kasa and he becomes allfull and &hen he

    attains the nmani state, having abandoned all his collective senses, he con2uersall sorro&s and impurities through the partless bliss, having attained the fruits of>aivala, ripened through the collective merits gathered in all his previous lives andthinking al&as CI am Brahman, becomes one that has done his dut. CI am Thoualone. There is no difference bet&een thee and me o&ing to the fullness ofaramatman. *aing thus, he (the urusha of the sun) embraced his pupil andmade him understand it.

    Thus ends the third Brahmana.

    BRAHMANA IV

    Then $a%navalka addressed the urusha in the sphere (of the sun) thus+ rae7plain to me in detail the nature of the fivefold division of 'kasa. =e replied+There are five+ 'kasa, arakasa, #ahakasa, *urakasa and aramakasa. That&hich is of the nature of darkness, both in and out is the first 'kasa. That &hich hasthe fire of deluge, both in and out is trul #ahakasa. That &hich has the brightnessof the sun, both in and out is *urakasa. That brightness &hich is indestructible, allpervading and of the nature of unrivalled bliss is aramakasa. B cognising theseaccording to this description, one becomes of their nature.

    =e is a $ogin onl in name, &ho does not cognise &ell the nine

  • 8/13/2019 9188906 Mandala Brahmana Upanishad

    8/8

    Through such an absorption, one gets the pure and secondless state, o&ing to theabsence of difference then. This alone is the highest truth. =e &ho kno&s this, &ill&ander in the &orld like a lad or an idiot or a demon or simpleton. B practising this'manaska, one is ever contented, his urine and faeces become diminished, his foodbecomes lessenedD he becomes strong in bod and his limbs are free from disease

    and sleep. Then his breath and ees being motionless, he realises Brahman andattains the nature of bliss. That ascetic &ho is intent on drinking the nectar ofBrahman produced b the long practice of this kind of *amadhi, becomes aaramahamsa (ascetic) or an 'vadhuta (naked ascetic). B seeing him, all the &orldbecomes pure and even an illiterate person &ho serves him is freed from bondage.=e (the ascetic) enables the members of his famil for one hundred and onegenerations to cross the ocean of *amsaraD and his mother, father, &ife andchildren 3 all these are similarl freed. Thus is the panishad.

    Thus ends the fifth Brahmana.

    Om ! That (Brahman) is infinite, and this (universe) is infinite.

    The infinite proceeds from the infinite.

    (Then) taking the infinitude of the infinite (universe),

    It remains as the infinite (Brahman) alone.

    Om ! Let there be eace in me !

    Let there be eace in m environment !

    Let there be eace in the forces that act on me !

    =ere ends the #andalabrahmana panishad belonging to the *ukla$a%ur6eda.