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Mandala Brahmana Upanishad
Translated by K. Narayanasvami Aiyar
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 Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
BRAHMANA - I
1. OM. The great Muni Yajnavalkya went to Aditya-Loka (the sun's world) and
saluting him (the Purusha of the Sun) said: "O Revered Sir, describe to me the
Atman-Tattva (the Tattva or Truth of Atman)." (To which) Narayana (viz., the
Purusha of the sun) replied: "I shall describe the eight-fold Yoga together with
Jnana. The conquering of cold and heat as well as hunger and sleep, the
preserving of (sweet) patience and unruffledness ever and the restraining of the
organs (from sensual objects) - all these come under (or are) Yama. Devotion to
one's Guru, love of the true path, enjoyment of objects producing happiness,
internal satisfaction, freedom from association, living in a retired place, the
controlling of the Manas and the not longing after the fruits of actions and a
state of Vairagya - all these constitute Niyama. The sitting in any posture
pleasant to one and clothed in tatters (or bark) is prescribed for Asana
(posture). Inspiration, restraint of breath and expiration, which have
respectively 16, 64 and 32 (Matras) constitute Pranayama (restraint of breath).
The restraining of the mind from the objects of senses is Pratyahara
(subjugation of the senses). The contemplation of the oneness of consciousness
in all objects is Dhyana. The mind having been drawn away from the objects of
the senses, the fixing of the Chaitanya (consciousness) (on one alone) is
Dharana. The forgetting of oneself in Dhyana is Samadhi. He who thus knows the
eight subtle parts of Yoga attains salvation.
2. The body has five stains (viz.,) passion, anger, out-breathing, fear and
sleep. The removal of these can be affected respectively by absence of Sankalpa,
forgiveness, moderate food, carefulness and a spiritual sight of Tattvas. In
order to cross the ocean of Samsara where sleep and fear are the serpents,
injury, etc., are the waves, Trishna (thirst) is the whirlpool and wife is the
mire, one should adhere to the subtle path and overstepping Tattva and other
Gunas should look out for Taraka. Taraka is Brahman which being in the middle of
the two eyebrows, is of the nature of the spiritual effulgence of Sachchidananda.
The (spiritual) seeing through the three Lakshyas (or the three kinds of
introvision) is the means to It (Brahman). Susumna which is from the Muladhara
to Brahmarandhra has the radiance of the sun. In the centre of it, is Kundalini
shining like Crores of lightning and subtle as the thread in the lotus-stalk.
Tamas is destroyed there. Through seeing it, all sins are destroyed. When the
two ears are closed by the tips of the forefingers, a Phutkara (or booming)
sound is heard. When the mind is fixed on it, it sees a blue light between the
eyes as also in the heart. (This is Antar-Lakshya or internal introvision). In
the Bahir-Lakshya (or external introvision) one sees in order before his nose at
distance of 4, 6, 8, 10 and 12 digits, the space of blue colour, then a colour
resembling Shyama (indigo-black) and then shining as Rakta (red) wave and then
with the two Pita (yellow and orange red) colours. Then he is a Yogin. When one
looks at the external space, moving the eyes and sees streaks of light at the
corners of his eyes, then his vision can be made steady. When one sees Jyotis
(spiritual light) above his head 12 digits in length, then he attains the state
of nectar. In the Madhya-Lakshya (or the middle one), one sees the variegated
colours of the morning as if the sun, the moon and the fire had joined together
in the Akasa that is without them. Then he comes to have their nature (of
light). Through practice, he becomes one with Akasa, devoid of all Gunas and
peculiarities. At first Akasa with its shining stars becomes to him Para-Akasa
as dark as Tamas itself and he becomes one with Para-Akasa shining with stars
and deep as Tamas. (Then) he becomes one with Maha-Akasa resplendent (as) with
the fire of the deluge. Then he becomes one with Tattva-Akasa, lighted with the
brightness which is the highest and the best of all. Then he becomes one with
Surya-Akasa (Sun-Akasa) brightened by a Crore of suns. By practising thus, he
becomes one with them. He who knows them becomes thus.
3. Know that Yoga is twofold through its division into the Purva (earlier) and
the Uttara (later). The earlier is Taraka and the later is Amanaska (the
mindless). Taraka is divided into Murti (with limitation) and Amurti (without
limitation). That is Murti Taraka which goes to the end of the senses (or exist
till the senses are conquered). That is Amurti Taraka which goes beyond the two
eyebrows (above the senses). Both these should be performed through Manas.
Antar-Drishti (internal vision) associated with manas comes to aid Taraka. Tejas
(spiritual light) appears in the hole between the two eyebrows. This Taraka is
the earlier one. The later is Amanaska. The great Jyotis (light) is above the
root of the palate. By seeing it, one gets the Siddhis Anima, etc.
Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal while the
(physical) eyes are seeing externally without winking. This is the great science
which is concealed in all the Tantras. When this is known, one does not stay in
Samsara. Its worship (or practice) gives salvation. Antar-Lakshya is of the
nature of Jala-Jyotis (or water-Jyotis). It is known by the great Rishis and is
invisible both to the internal and external senses.
4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jala-Jyotis
is the Antar-Lakshya. Some say the form of Purusha in the cave of Buddhi
beautiful in all its parts is Antar-Lakshya. Some again say that the
all-quiescent Nilakantha accompanied by Uma (his wife) and having five months
and latent in the midst of the sphere in the brain is Antar-Lakshya. Whilst
others say that the Purusha of the dimension of a thumb is Antar-Lakshya. A few
again say Antar-Lakshya is the One Self made supreme through introvision in the
state of a Jivanmukta. All the different statements above made pertain to Atman
alone. He alone is a Brahma-Nishtha who sees that the above Lakshya is the pure
Atman. The Jiva which is the twenty-fifth Tattva, having abandoned the
twenty-four Tattvas, becomes a Jivanmukta through the conviction that the
twenty-sixth Tattva (viz.,) Paramatman is 'I' alone. Becoming one with
Antar-Lakshya (Brahman) in the emancipated state by means of Antar-Lakshya (introvision),
Jiva becomes one with the partless sphere of Param-Akasa.
Thus ends the first Brahmana.
BRAHMANA - II
1. Then Yajnavalkya asked the Purusha in the sphere of the sun: "O Lord,
Antar-Lakshya has been described many times, but it has never been understood by
me (clearly). Pray describe it to me". He replied: "It is the source of the five
elements, has the lustre of many (streaks of) lightning and has four seats
having (or rising from) 'That' (Brahman). In its midst, there arises the
manifestation of Tattva. It is very hidden and Unmanifested. It can be known
(only) by one who has got into the boat of Jnana. It is the object of both Bahir
and Antar (external and internal) Lakshyas. In its midst is absorbed the whole
world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it
(viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere
of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or
the spiritual effulgence of Brahman). It has the brightness of Sukla (white
light) like the ray of lightning. It alone has the characteristic of Sambhavi.
In seeing this there are three kinds of Drishti (sight), viz., Ama (the new
moon), Pratipat (the first day of lunar fortnight) and Purnima (the full moon).
The sight of Ama is the one (seen) with closed eyes. That with half opened eyes
is Pratipat; while that with fully opened eyes is Purnima. Of these, the
practice of Purnima should be resorted to. Its Lakshya (or aim) is the tip of
the nose. Then is seen a deep darkness at the root of the palate. By practising
thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is
Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally
produced, then does Sambhavi takes place. She (Sambhavi) alone is called
Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind.
Through it, he obtains firmness of Vayu. The following are the signs: first it
is seen like a star; then a reflecting (or dazzling) diamond; then the sphere of
full moon; then the sphere of the brightness of nine gems; then the sphere of
the midday sun; then the sphere of the flame of Agni (fire); all these are seen
in order.
2. (Thus much for the light in Purva or first stage.) Then there is the light in
the western direction (in the Uttara or second stage). Then the lustres of
crystal, smoke, Bindu, Nada, Kala, star, firefly, lamp, eye, gold and nine gems,
etc., are seen. This alone is the form of Pranava. Having united Prana and Apana
and holding the breath in Kumbhaka, one should fix his concentration at the tip
of his nose and making Shanmukhi with the fingers of both his hands, one hears
the sound of Pranava (Om) in which Manas becomes absorbed. Such a man has not
even the touch of Karma. The karma of (Sandhya-Vandana or the daily prayers) is
verily performed at the rising or setting of the sun. As there is no rising or
setting (but only the ever shining) of the sun of Chit (the higher
consciousness) in the heart of a man who knows thus, he has no Karma to perform.
Rising above (the conception of) day and night through the annihilation of sound
and time, he becomes one with Brahman through the all-full Jnana and the
attaining of the state of Unmani (the state above Manas). Through the state of
Unmani, he becomes Amanaska (or without Manas).
Not being troubled by any thoughts (of the world) then constitutes the Dhyana.
The abandoning of all Karmas constitutes Avahana (invocation of god). Being firm
in the unshaken (spiritual) wisdom constitutes Asana (posture). Being in the
state of Unmani constitutes the Padya (offering of water for washing the feet of
god). Preserving the state of Amanaska (when Manas is offered as sacrifice)
constitutes the Arghya (offering of water as oblation generally). Being in state
of eternal brightness and shoreless nectar constitutes Snana (bathing). The
contemplation of Atman as present in all constitutes (the application to the
idol of) Sandal. The remaining in the real state of the Drik (spiritual eye) is
(the worshipping with) Akshata (non-broken rice). The attaining of Chit
(consciousness) is (the worshipping with) flower. The real state of Agni (fire)
of Chit is the Dhupa (burning of incense). The state of the sun of Chit is the
Dipa (light waved before the image). The union of one-self with the nectar of
full moon is the Naivedya (offering of food, etc.,). The immobility in that
state (of the ego being one with all) is Pradakshina (going round the image).
The conception of 'I am He' is Namaskara (prostration). The silence (then) is
the Sruti (praise). The all-contentment (or serenity then) is the Visatjana
(giving leave to god or finishing worship). (This is the worship of Atman by all
raja-Yogins). He who knows this knows all.
3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without
Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean
without the tides or like the lamp without the wind. He becomes a Brahmavit
(knower of Brahman) by cognising the end of the sleeping state even while in the
waking state. Though the (same) mind is absorbed in Sushupti as also in Samadhi,
there is much difference between them. (in the former case) as the mind is
absorbed in Tamas, it does not become the means of salvation, (but) in Samadhi
as the modifications of Tamas in him are rooted away, the mind raises itself to
the nature of the Partless. All that is no other than Sakshi-Chaitanya
(wisdom-consciousness or the Higher Self) into which the absorption of the whole
universe takes place, in as much as the universe is but a delusion (or creation)
of the mind and is therefore not different from it. Though the universe appears
perhaps as outside of the mind, still it is unreal. He who knows Brahman and who
is the sole enjoyer of Brahmic bliss which is eternal and has dawned once (for
all in him) - that man becomes one with Brahman. He in whom Sankalpa perishes
has got Mukti in his hand. Therefore one becomes an emancipated person through
the contemplation of Paramatman. Having given up both Bhava and Abhava, one
becomes a Jivanmukta by leaving off again and again in all states Jnana (wisdom)
and Jneya (object of wisdom), Dhyana (meditation) and Dhyeya (object of
meditation), Lakshya (the aim) and Alakshya (non-aim), Drishya (the visible) and
Adrishya (the non-visible) and Uha (reasoning) and Apoha (negative reasoning).
He who knows this knows all.
4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming),
Sushupti (dreamless sleeping), the Turya (fourth) and Turyatita (that beyond the
fourth). The Jiva (ego) that is engaged in the waking state becomes attached to
the Pravritti (worldly) path and is the particular of Naraka (hell) as the fruit
of sins. He desires Svarga (heaven) as the fruit of his virtuous actions. This
very same person becomes (afterwards) indifferent to all these saying, 'Enough
of the births tending to actions, the fruits of which tend to bondage till the
end of this mundane existence'. Then he pursues the Nivritti (return) path with
a view to attain emancipation. And this person then takes refuge in a spiritual
instructor in order to cross this mundane existence. Giving up passion and
others, he does only those he is asked to do. Then having acquired the four
Sadhanas (means to salvation) he attains, in the middle of the lotus of his
heart, the Reality of Antar-Lakshya that is but the Sat of Lord and begins to
recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in
his Sushupti state. At last he attains this state of discrimination (thus): 'I
think I am the non-dual One only. I was in Ajnana for some time (in the waking
state and called therefore Vishva). I became somehow (or involuntarily) a
Taijasa (in the dreaming state) through the reflection (in that state) of the
affinities of the forgotten waking state; and now I am a Prajna through the
disappearance of those two states. Therefore I am one only. I (appear) as more
than one through the differences of state and place. And there is nothing of
differentiation of class besides me'. Having expelled even the smack of the
difference (of conception) between 'I' and 'That' through the thought 'I am the
pure and the secondless Brahman' and having attained the path of salvation which
is of the nature of Para-Brahman, after having become one with It through the
Dhyana of the sun's sphere as shining with himself, he becomes fully ripened for
getting salvation. Sankalpa and others are the causes of the bondage of the
mind; and the mind devoid of these becomes fit for salvation. Possessing such a
mind free from all (Sankalpa, etc.,) and withdrawing himself from the outer
world of sight and others and so keeping himself out of the odour of the
universe, he looks upon all the world as Atman, abandons the conception of 'I',
thinks 'I am Brahman' and considers all these as Atman. Through these, he
becomes one who has done his duty.
5. The Yogin is one that has realised Brahman that is all-full beyond Turya.
They (the people) extol him as Brahman; and becoming the object of the praise of
the whole world, he wanders over different countries. Placing the Bindu in the
Akasa of Paramatman and pursuing the path of the partless bliss produced by the
pure, secondless, stainless and innate Yoga sleep of Amanaska, he becomes an
emancipated person. Then the Yogin becomes immersed in the ocean of bliss. When
compared to it, the bliss of Indra and others is very little. He who gets this
bliss is the supreme Yogin.
Thus ends the second Brahmana.
BRAHMANA - III
1. The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun):
"O Lord, though the nature of Amanaska has been defined (by you), yet I forget
it (or do not understand it clearly). Therefore pray explain it again to me."
Accordingly the Purusha said: "This Amanaska is a great secret. By knowing this,
one becomes a person who had done his duty. One should look upon it as
Paramatman, associated with Sambhavi-Mudra and should know also all those that
can be known through a (thorough) cognition of them. Then seeing Para-Brahman in
his own Atman as the Lord of all, the immeasurable, the birthless, the
auspicious, the supreme Akasa, the supportless, the secondless the only goal of
Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who
plays in the cave (of the heart) is such a one, he should raise himself above
the dualities of existence and non-existence; and knowing the experience of the
Unmani of his Mans, he then attains the state of Para-Brahman which is
motionless as a lamp in a windless place, having reached the ocean of Brahmic
bliss by means of the river of Amanaska-Yoga through the destruction of all his
senses. Then he resembles a dry tree. Having lost all (idea of) the universe
through the disappearance of growth, sleep, disease, expiration and inspiration,
his body being always steady, he comes to have a supreme quiescence, being
devoid of the movements of his Manas and becomes absorbed in Paramatman. The
destruction of mans takes place after the destruction of the collective senses,
like the cow's udder (that shrivels up) after the milk has been drawn. It is
this that is Amanaska. By following this, one becomes always pure and becomes
one that has done his duty, having been filled with the partless bliss by means
of the path of Taraka-Yoga through the initiation into the sacred sentences 'I
am pa', 'That Thou Art', 'I am thou alone', 'Thou art I alone', etc.
2. When his Mans is immersed in the Akasa and he becomes all-full and when he
attains the Unmani state, having abandoned all his collective senses, he
conquers all sorrows and impurities through the partless bliss, having attained
the fruits of Kaivalya, ripened through the collective merits gathered in all
his previous lives and thinking always 'I am Brahman', becomes one that has done
his duty. 'I am Thou alone. There is no difference between thee and me owing to
the fullness of Paramatman'." Saying thus, he (the Purusha of the sun) embraced
his pupil and made him understand it.
Thus ends the third Brahmana.
BRAHMANA - IV
Then Yajnavalkya addressed the Purusha in the sphere (of the sun) thus: "Pray
explain to me in detail the nature of the five-fold division of Akasa". He
replied: "There are five: Akasa, Parakasa, Mahakasa, Suryakasa and Paramakasa.
That which is of the nature of darkness, both in and out is the first Akasa.
That which has the fire of deluge, both in and out is truly Mahakasa. That which
has the brightness of the sun, both in and out is Suryakasa. That brightness
which is indestructible, all-pervading and of the nature of unrivalled bliss is
Paramakasa. By cognising these according to this description, one becomes of
their nature.
He is a Yogin only in name, who does not cognise well the nine Chakras, the six
Adharas, the three Lakshyas and the five Akasa.
Thus ends the fourth Brahmana.
BRAHMANA - V
"The Manas influenced by worldly objects is liable to bondage; and that (Mans)
which is not so influenced by these is fit for salvation. Hence all the world
becomes an object of Chitta; whereas the same Chitta when it is supportless and
well-ripe in the state of Unmani, becomes worthy of Laya (absorption in
Brahman). This absorption you should learn from me who am the all-full. I alone
am the cause of the absorption of Manas.
The Mans is within the Jyotis (spiritual light) which again is latent in the
spiritual sound which pertains to the Anahata (heart) sound.
That Manas which is the agent of creation, preservation and destruction of the
three worlds - that same Manas becomes absorbed in that which is the highest
seat of Vishnu;
Through such an absorption, one gets the pure and secondless state, owing to the
absence of difference then. This alone is the highest truth. He who knows this,
will wander in the world like a lad or an idiot or a demon or simpleton. By
practicing this Amanaska, one is ever contented, his urine and faeces become
diminished, his food becomes lessened; he becomes strong in body and his limbs
are free from disease and sleep. Then his breath and eyes being motionless, he
realises Brahman and attains the nature of bliss. That ascetic who is intent on
drinking the nectar of Brahman produced by the long practice of this kind of
Samadhi, becomes a Paramahamsa (ascetic) or an Avadhuta (naked ascetic). By
seeing him, all the world becomes pure and even an illiterate person who serves
him is freed from bondage. He (the ascetic) enables the members of his family
for one hundred and one generations to cross the ocean of Samsara; and his
mother, father, wife and children - all these are similarly freed. Thus is the
Upanishad."
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 Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
Here ends the Mandalabrahmana Upanishad belonging to the Sukla-Yajur-Veda.