Sunday, February 5, 2012
Minor Upanishad
Krishna Upanishad
Translated by P. R. Ramachander
Published by celextel.org
Published by celextel.org
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
When the sages living in the forest visited Sri Ramachandra who was the incarnation of the ever joyful God and who was extremely pretty, they became surprised and forgetting themselves said, “We want to embrace you, Oh Lord.” The God told them, “When I reincarnate as Lord Krishna, you will be born as Gopis and then you can embrace me.”[Their wish was fulfilled in Krishnavatara.] 1
During the time of incarnation of the Lord as Krishna, Gokula became the forest heaven. Those who had done penance earlier became trees in that forest. Characters like miserliness and anger became Asuras. The Kali period which was coming was postponed till the reincarnation period was over. That Hari who was very pretty reincarnated himself as a Gopa Boy. His playful nature (play with the world) was an unknowable secret. Because of that the world was enchanted. Upanishads and portions of Vedas came in the form of 16108 maidens. The “mercy” was born as mother Rohini and the “earth mother” was born as Sathya Bhama. “Humility” was born as Krishna’s friend Sudhama. “Control of senses” was born as Sage Udhawa and “Truth” was born as Sage Akroora. The broken curd pots became to Krishna the ocean of milk so that he can play with it. This reincarnation was meant to destroy his enemies and to protect good people. The sword in the hand of Krishna was the God of destruction, the Maheswara himself. Sage Kasyapa was born as the mortar in Yasodha’s house and The God mother Adithi became the rope which tied Krishna to the mortar. Kali who destroys all enemies was the mace. The bow called Saranga was the illusion of the God. The harvest season of Sarad became the meals in his house. The lotus he held playfully was the seed for the world. Though the world was not different from all these, it appeared as if it was different. Similarly God himself did not have any differences. And the Vaikunta of those people who live in heaven was brought down to the world. The people who have understood this truly would get the result of their good deeds. They would get themselves released from the ties of the body and attain salvation.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Krishnopanishad, as contained in the Atharva-Veda.
Minor Upanishad
Kshurika Upanishad
Translated by P. R. Ramachander
Published by celextel.org
Published by celextel.org
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Kshurika means knife. This Upanishad shows us the way to cut the attachment with this world using the knife called wisdom and shows us the way to salvation. It is called “Kshurikopanishad.”
I am relating to you the Kshurikopanishad. Using which we can attain awakening through Yoga and reach the birthless state. 1
(Slokas 2-9 are not available.)
Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called “prabhada” which is above the feet and cut it and go above. 10
Using the path of a sharp mind you have to practice yoga relentlessly and have to reach out the secret place called “Indra Vajram” which is in a place above the knees and separate it out using meditation and Yoga. 11
Then you have to release the life power which is in between the union of thighs. Practicing skilful yoga you should separate it out and go upward. 12
Then you have to attain the group of nadis (nerves) near the neck and realize the 101 Nadis there and identify the best three Nadis. You have to identify the Ida Nadi which is the protector on the left side, the pingala Nadi on the right side and understand the proper position of Sushumna Nadi. The one who identifies this is the only one who understand the secrets of Vedas. 13-14
Sushumna Nadi is the one which makes you merge with the ultimate reality (Brahman) and is one without any deficiencies and is of the form of Brahmam. In each of the 72000 Nadis, there is a material which is like oil. This is taken out of it by meditation. Only in case of Sushumna Nadi, it is not possible to separate this oily material out of it. 15
Similar to the fact that oil gets the fragrance of jasmine flower when it joins with it, this Nadi gets the smell of the good or bad deed done by a person. So you have to meditate on this Nadi. 16
Then this person who has won over his mental senses should sit in a place without any sound and become detached, realize the philosophy of yoga, become one with no desires and should withdraw within himself like the lamps getting off one by one when they are lit together. 17-21
The one who realizes yoga through intense practice of pranayama and meditation on Om cuts off the bonds of family life using the very sharp mind which has been sharpened using an efficient sharpener of renunciation and gets freedom from all bondage. 22
The one who gets freedom from desires reaches the deathless state. The one who gets freedom from all desires by cutting off all desires and affection becomes devoid of all bonds. 23
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Kshurikopanishad belonging to the Krishna-Yajur-Veda.
Minor Upanishad
Maha Vakya Upanishad
Translated by P. R. Ramachander
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
God Brahma said:
I would explain this Upanishad based on inside experience. The personal knowledge “that this Sun is Brahman” is got by chanting Ajabha Gayatri viz., “Hamsa Soham.” The ever joyous Paramatma would set in if, after controlling Prana and Apana by Pranayama, and attaining it (pranayama) by constant and long practice of Pooraka and Rechaka (macro, micro as well as together) and making the mind concentrate on the same Brahman in three stages. It would shine like one thousand suns and would be complete like the shoreless sea. That experience is neither Samadhi nor Yoga Sidhi and nor mixing of the mind. That is merging with Brahman as Brahman is always single.
I would explain this Upanishad based on inside experience. The personal knowledge “that this Sun is Brahman” is got by chanting Ajabha Gayatri viz., “Hamsa Soham.” The ever joyous Paramatma would set in if, after controlling Prana and Apana by Pranayama, and attaining it (pranayama) by constant and long practice of Pooraka and Rechaka (macro, micro as well as together) and making the mind concentrate on the same Brahman in three stages. It would shine like one thousand suns and would be complete like the shoreless sea. That experience is neither Samadhi nor Yoga Sidhi and nor mixing of the mind. That is merging with Brahman as Brahman is always single.
The sages who experience this tell as follows: I know that Purusha with the shining light who is beyond darkness, who makes shapes, who names them, who provides for them and who is the brave Purushotama. The one who finds out that Purusha, who was announced as Para Brahman by Brahma in the primitive times and who was found out by Indra in all the four directions, attains the deathless state in this birth itself. There is no other method for salvation.
I am that sun who is the ethereal light. I am that Siva who is that sun of Knowledge. I am the very clean light of Atma. I am all the light that we know. Om.
Whoever reads this Upanishad of Atharva-Veda gets the same holy effect as reading the complete Vedas. He would definitely attain the place of Maha Vishnu.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Maha-Vakyopanishad, as contained in the Atharva-Veda
(My humble salutations to Sreeman P Ramachander for the collection)
Minor Upanishad
Nirvana Upanishad
Translated by Prof. A. A. Ramanathan
Published by The Theosophical Publishing House, Chennai
Published by The Theosophical Publishing House, Chennai
Om ! May my speech be based on (i.e. accord with) the mind;
May my mind be based on speech.
O Self-effulgent One, reveal Thyself to me.
May you both (speech and mind) be the carriers of the Veda to me.
May not all that I have heard depart from me.
I shall join together (i.e. obliterate the difference of) day
And night through this study.
I shall utter what is verbally true;
I shall utter what is mentally true.
May that (Brahman) protect me;
May That protect the speaker (i.e. the teacher), may That protect me;
May that protect the speaker – may That protect the speaker.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
1. Now we shall expound the Nirvanopanishad.
2. The Paramahamsa: I am He.
3. The mendicant monks who wear marks of renunciation inwardly. [They are the ascetics entitled to study this Upanishad.]
4. (They are) the protectors of the field in which I-ness (indicative of the separateness of the Self) is destroyed.
5. Their settled conclusion is partless like ether.
6. (Their heart) is the river of immortal waves.
7. (Their heart) is imperishable and unconditioned.
8. (Their preceptor) is the (realized) sage free from doubts.
9. The divine being (they adore is) final beatitude.
10. Their activity is free of family (and other) ties.
11. Their knowledge is not isolated.
12. (They study and/or teach) the higher scripture.
13. (They constitute) the propless monastic centre.
14. Their dedication (is to reveal Brahman) to a group (of worthy disciples).
15. The instruction is the non-existence (of things other than Brahman).
16. This dedication brings joy and purification (to the disciples).
17. Their sight is (like) seeing the twelve suns.
18. Discrimination (of the real from the unreal) is (their) protection.
19. Their compassion aloe is the sport.
20. (They wear) the garland of bliss.
21. In the cave of one seat (is) their audience of happiness, free from restrictions of yoga-postures.
22. (They) subsist on food not prepared (specially for them).
23. Their conduct is in consonance with the realization of the oneness of the Self and Brahman (Hamsa).
24. They demonstrate to disciples (by their conduct) that Brahman is present in all beings.
25. True conviction is their patched garment. Non-alignment is their loin-cloth. Reflection (of the truths of the Vedanta) is their (emblematic-)staff. The vision of Brahman (as non-different from the Self) is their yoga-cloth. Sandals (consist in avoiding contact with worldly) wealth. Activity (for bare living) at the behest of others. Their bondage (is only in the desire to direct) the Kundalini (into the Susumna). Liberated while alive, as they are freed from denial of the highest (Brahman). The oneness with Siva is their sleep. True knowledge (by denying joy in Avidya) or the Khechari-mudra is their supreme bliss.
26. The (bliss of) Brahman is free from the (three) qualities (Sattva, Rajas and Tamas).
27. (Brahman) is realized by discrimination (of the real from the unreal) (and) it is beyond the reach of the mind and speech.
28. The phenomenal world is impermanent as it is produced (from Brahman which alone is real); it is similar to a world seen in a dream and an elephant in the sky (i.e. illusory): similarly the cluster of things such as the body is perceived by a network of a multitude of delusions and it is fancied to exist as a serpent in a rope (due to imperfect knowledge).
29. The (worship of) gods named Vishnu, Brahma and a hundred others culminates (in Brahman).
30. The goad is the path.
31. (The path) is not void, only conventional.
32. The strength of the supreme Lord (is the support to the aerial path).
33. The Yoga accomplished by truth is the monastery.
34. The position (heaven) of gods does not constitute its real nature.
35. The prime source Brahman is self-realization.
36. (The ascetic) shall meditate on the absence of distinction, based on the Gayatri through the Ajapa Mantra.
37. Restraint on the mind is the patched garment.
38. By Yoga (there is) the vision (experience) of the nature of everlasting bliss.
39. Bliss is the alms that he enjoys.
40. Residence even in the great cemetery is as in a pleasure garden.
41. A solitary place is the monastery.
42. Complete quiescence of the mind is the practice of Brahmavidya.
43. His movement is to unmani state.
44. His pure body is the propless seat of dignity.
45. His activity is the bliss of the waves of immortality.
46. The ether of consciousness is the great established conclusion.
47. Instruction in the emancipating mantra results in efficiency of bodily limbs and mind for possessing divine power in practising tranquillity, self-restraint, etc., and in the realization of the oneness of the (so-called) higher and lower Self.
48. The presiding deity (of the Taraka) is the everlasting bliss of non-duality.
49. The voluntary religious observance is the restraint of the inner senses.
50. Renouncing (tyaga) is the giving up of fear, delusion, sorrow and anger.
51. (Renouncing results is) the enjoyment of bliss in the identity of the higher and lower (self).
52. Unrestrainedness is pure power.
53. When the reality of Brahman shines in the self there is the annihilation of the phenomenal world which is enveloped by the power of Shiva (Maya); similarly the burning of the existence or non-existence of the aggregate of the causal, subtle and gross bodies.
54. He realizes Brahman as the prop of the ether.
55. The auspicious fourth state is the sacred thread; the tuft (too) consists of that.
56. (To him) the created world consists of consciousness; (so also) the immovable and the group of various beings.
57. Uprooting (the effect of) karman is (mere) talk; in the cemetery (Self-Brahman), illusion, ‘mine-ness’ and ego have been burnt.
58. (The realized Parivrajaka) has his body intact.
59. Meditation on the true form which is beyond the three attributes (of Sattva, Rajas and Tamas); (even this) condition (of distinction ‘I am Brahman’) is a delusion which shall be annihilated The burning of the attitude of passion, etc., (ought to be done).
The loin cloth ought to be rough and tight (so that the vital energy moves upward in perpetual celibacy). Deer-skin garment for long (and later to be unclad). The unstruck mantra (the Om in the fourth state turiya) is practised by refraining from (worldly) action. Conducting himself freely (as he has reached a stage which is beyond good and bad, he realizes) his true nature which is liberation.
The loin cloth ought to be rough and tight (so that the vital energy moves upward in perpetual celibacy). Deer-skin garment for long (and later to be unclad). The unstruck mantra (the Om in the fourth state turiya) is practised by refraining from (worldly) action. Conducting himself freely (as he has reached a stage which is beyond good and bad, he realizes) his true nature which is liberation.
60. His conduct (of serving a primary Avadhuta) as a ship (to cross the ocean of worldly life and) reach the transcendent Brahman; practising celibacy till tranquillity is attained; getting instruction in the stage of a celibate student, or learning (the truth) in the stage of a dweller in the forest (Vanaprastha) he (embraces) renunciation wherein all (true) knowledge is established; at the end he becomes of the form of the indivisible Brahman, the eternal, the annihilator of all doubts.
61. This Nirvanopanishad (the secret doctrine leading to final beatitude) shall not be imparted to one other than a disciple or a son. Thus (ends) the Upanishad.
Om ! May my speech be based on (i.e. accord with) the mind;
May my mind be based on speech.
O Self-effulgent One, reveal Thyself to me.
May you both (speech and mind) be the carriers of the Veda to me.
May not all that I have heard depart from me.
I shall join together (i.e. obliterate the difference of) day
And night through this study.
I shall utter what is verbally true;
I shall utter what is mentally true.
May that (Brahman) protect me;
May That protect the speaker (i.e. the teacher), may That protect me;
May that protect the speaker – may That protect the speaker.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Nirvanopanishad, as contained in the Rig-Veda.
(My humble salutations to Sreeman A A Ramanadhan for the collection)
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