EXPLANATION OF DIFFICULT VEDANTIC TERMS

SOURCE

SARVASAARA UPANISHAD

AND

NIRALAMBA UPANISHAD

COMPILATION

RADHAKRISHNAN GARANI

Sarvasaara upanishad and Niralamba Upanishad have been classified under twenty four ordinary Upanishads.

These two contain the vedantic terminology and are like a dictionary of vedantic terms used in the Upanishads.

Sarvasaara upanishad belongs to the Atharvaveda.

Although this appears in Krishna yajurveda also, their differences seem to be very small. TWENTY three different aspects of the Vedic terminology has been explained in this Upanishad.

Niralamba Upanishad belongs to the Shukla yajurveda.. This has forty one Vedic terminology.

But the explanations given in both differ in their content and context.

Not Much is known about the Rishis who wrote this and also the period in which they were written. In all probability this was written during the time when muktika upanishad was in vogue.

I have created these using the help of many writers to whom I am deeply indebted.

The purpose of taking up this task is to help a mumukshu to get a grip on the vedantic terms. This is, in my opinion a very good for one who takes up serious saadhana

The reader hopefully gets all the benefits out of this

Shubham

Sarvasara Upanishad

English comments by

Swami Madhawaananda

Advaita Ashrama kolkata

Sanskrit text and editing by

Radhakrishnan Garani

समस्तवेदान्तसारसिद्धान्तार्थकलेवरम् ।

विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥

I bow at the feet of Sri Ramachandra who has enabled me to assimilate the essence of the entire vedantic truths about the existence of an awareness which has no adjunct whatsoever.

सर्वसारं निरालम्बं रहस्यं वज्रसूचिकम् ।

तेजोनादध्यानविद्यायोगतत्त्वात्मबोधकम् ॥

This upadesha of the “Atman” which is highly secretive and sharp like a diamond, is meant for an aspirant to give him the necessary capability to study “THAT” very shining light of awareness.

ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

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!

कथं बन्धः कथं मोक्षः का विद्या काऽविद्येति ।

जाग्रत्स्वप्नसुषुप्तितुरीयं च कथम्।

अन्नमयप्राणमयमनोमयविज्ञानमयानन्दमयकोशाः कथम् ।

कर्ता जीवः पञ्चवर्गः क्षेत्रज्ञः साक्षी कूटस्थोऽन्तर्यामी कथम् ।

प्रत्यगात्मा परात्मा माया चेति कथम् ।

1. Om. What is Bandha (bondage of the Soul) ?

What is Moksha (liberation) ?

What is Avidya (nescience) ?

What is Vidya (knowledge) ?

What are the states of Jagrat (waking), Svapna (dreaming), Sushupti (Dreamless sleep), and the fourth,Turiya (Absolute) ?

What are the Annamaya, Pranamaya, Manomaya,Vijnanamaya and Anand maya Koshas (vestures or sheaths of the soul) ?

What is Karta (agent),

what is Jiva (individual self),

What is Kshetrajna (knower of the body)?

What is Sakshi(Witness), the Kutastha?

What is Antaryamin (Internal Ruler) ?

What is this Pratyagatman (Inner Self), what is Paramatman (Supreme Self), the Atman, and also Maya ? –

The Rishi answers

The master of Self looks upon the body and such like things other than the Self as Itself: this egoism is the bondage

( बन्धः) of the soul.

The cessation of that (egoism) is Moksha,; मोक्षः liberation.

That which causes that egoism is Avidya, nescience. आविद्य

That by which this egoism is completely turned back is Vidya, विद्या knowledge.

When the self, by means of its four and ten organs of sense beginning with the mind and benignly influenced by the sun and the rest which appear outside, perceives gross objects such as sound etc., then it is the Atman’s Jaagrat जाग्रत् (wakeful) state.

When, even in the absence of sound etc., (the self) not divested of desire for them, experiences, by means of the four organs, sound and the rest in the form of desires - then it is the Atman’s state of Svapna स्वप्न (dream).

When the four and ten organs cease from activity, and there is the absence of differentiated knowledge, then is the Atman’s state of Sushupti सुषुप्ति (dreamless sleep).

अवस्थात्रयभावाभावसाक्षी स्वयंभावरहितं

नैरन्तर्यं चैतन्यं यदा तदा तुरीयं चैतन्यमित्युच्यते ।

2. When the essence of consciousness which manifests itself as the three states, is a witness of the states, (but is) itself devoid of states, positive or negative, and remains in the state of non-separation and oneness, then it is spoken of as the Turiya, तुरीय the fourth.

अन्नकार्याणां कोशानां समूहोऽन्नमयः कोश उच्यते ।

The aggregate of the six sheaths, which are the products of food, is called the Annamaya-kosha, alimentary sheath.

प्राणादिचतुर्दशवायुभेदा अन्नमयकोशे यदा वर्तन्ते

तदा प्राणमयः कोश इत्युच्यते ।

When the fourteen kinds of Vaayus beginning with the Praana, are in the alimentary sheath, then it is spoken of as the Pranamaya-kosha,

एतत्कोशद्वयसंसक्तं मन आदि चतुर्दशकरणैरात्मा

शब्दादिविषयसङ्कल्पादीन्धर्मान्यदा करोति तदा मनोमयः कोश इत्युच्यते

vesture of the vital airs.

When the Atman united with these two sheaths performs, by means of the four organs beginning with the mind, the functions of desire, etc., which have for their objects sound and the rest, then it (this state) is called the Manomaya- kosha, mental sheath.

एतत्कोशत्रयसंसक्तं तद्गतविशेषज्ञो

यदा भासते तदा विज्ञानमयः कोश इत्युच्यते ।

When the soul shines being united with these three sheaths, and cognisant of the differences and non-differences thereof then it is called the Vijnanamaya-kosha,

sheath of intelligence

एतत्कोशचतुष्टयं संसक्तं स्वकारणाज्ञाने

वटकणिकायामिव वृक्षो यदा वर्तते तदानन्दमयः कोश

इत्युच्यते ।

When these four sheaths remain in their own cause which is Knowledge (Brahman), in the same way as the latent Banyan tree remains in the Banyan seed, then it is spoken of as the Anandamaya -kosha, causal frame of the Soul.

सुखदुःखबुद्ध्या श्रेयोऽन्तः कर्ता

When it dwells in the body, as the seat of the idea of pleasure and pain, then it is the Karta, agent.

यदा तदा

इष्टविषये बुद्धिः सुखबुद्धिरनिष्टविषये बुद्धिर्दुःखबुद्धिः

शब्दस्पर्शरूपरसगन्धाः सुखदुःखहेतवः ।

पुण्यपापकर्मानुसारी भूत्वा प्राप्तशरीरसंयोग-

मप्राप्तशरीरसंयोगमिव कुर्वाणो यदा दृश्यते

तदोपहितजीव इत्युच्यते ।

The idea of pleasure is that which pertains to wished-for objects, and the idea of pain is that which pertains to undesirable objects. Sound, touch, sight, taste, and smell are the causes of pleasure and pain. When the soul, conforming itself to good and bad actions, has made a link of the present body (with its past body), and is seen to be effecting a union, a connection as it were, with the body not yet received, then it is called the Jiva, individual soul, on account of its being limited by Upadhis.

मन आदिश्च प्राणादिश्चेच्छादिश्च सत्त्वादिश्च पुण्यादिश्चैते

पञ्चवर्गा इत्येतेषां पञ्चवर्गाणां ।

The five groups are those beginning with the mind, those beginning with the Prana, those beginning with the Sattva, those beginning with the will, and those beginning with merit.

धर्मीभूतात्मा ज्ञानादृते न विनश्यत्यात्मसन्निधौ नित्यत्वेन प्रतीयमान आत्मोपाधिर्यस्तल्लिङ्गशरीरं

हृद्ग्रन्थिरित्युच्यते ।

The ego possessing the attributes of these five groups, does not die out without the knowledge of the ever-attained Self. That which, owing to its proximity to the Self, appears as imperishable and is attributed to Atman, is called the Linga-sharira (subtle body), and the “heart’s knot”.

तत्र यत्प्रकाशते चैतन्यं स क्षेत्रज्ञ इत्युच्यते ।

The Consciousness which manifests itself therein is called the Kshetrajna, Knower of the Kshetra (body).

ज्ञातृज्ञानज्ञेयानामाविर्भाव-

तिरोभावज्ञाता स्वयमाविर्भावतिरोभावरहितः

स्वयंज्योतिः साक्षीत्युच्यते ।

3. He who is the cogniser of the manifestation and disappearance of the knower, knowledge, and the knowable, but is 1himself devoid of such manifestation and disappearance, and is self-luminous, is called the Saakshi, Witness.

ब्रह्मादिपिपीलिकापर्यन्तं सर्वप्राणिबुद्धिष्ववशिष्टत-

योपलभ्यमानः सर्वप्राणिबुद्धिस्थो यदा तदा कूटस्थ

इत्युच्यते ।

When being perceived in an undifferentiated manner in the intelligence of all beings, from Brahma (the Creator) down to an ant, it resides in the intelligence of all beings, then it is called the Kutastha.

कूटस्थोपहितभेदानां स्वरूपलाभहेतुर्भूत्वा

मणिगणे सूत्रमिव सर्वक्षेत्रेष्वनुस्यूतत्वेन यदा काश्यते

आत्मा तदान्तर्यामीत्युच्यते ।

When, standing as the means of realising the real nature of the Kutastha and others, which are differentiations by virtue of possessing limiting adjuncts, the Atman manifests itself as inter-woven in all bodies, like the thread through a string of jewels, then it is called the Antaryamin, Internal Ruler.

त्वंपदार्थादौपाधिकात्तत्पदार्थादौपाधिक-

भेदाद्विलक्षणमाकाशवत्सूक्ष्मं केवलसत्ता-

मात्रस्वभावं परं ब्रह्मेत्युच्यते ।

When the Atman shines forth - absolutely free from all limiting adjuncts, brilliant, as a homogeneous mass of consciousness in its nature of pure Intelligence, independent - then, it is spoken of as the Entity of “Thou” (Tvam), and as the Pratyagaatman, Inner-Self.

सत्यं ज्ञानमनन्तं ब्रह्म । (That which is) Satya (the Reality), Jnana (Knowledge), Ananta (the Infinite), Ananda (Bliss), is Brahman.

सत्यमविनाशि ।

The Reality is the indestructible;

अविनाशि नाम देशकालवस्तुनिमित्तेषु विनश्यत्सु यन्न विनश्यति तदविनाशि

That .which, when name, space, time, substance, and causation are destroyed, dies not, is the indestructible; and that is called **Satya, **the Reality.

ज्ञानं नामोत्पत्तिविनाशरहितं नैरन्तर्यं

चैतन्यं ज्ञानमुच्यते।

And Jnana - that essence of Intelligence which has no beginning and no end, spoken of as Jnaana.

अनन्तं नाम मृद्विकारेषु

मृदिव स्वर्णविकारेषु स्वर्णमिव तन्तुविकारेषु

तन्तुरिवाव्यक्तादिसृष्टिप्रपञ्चेषु पूर्णं व्यापकं

चैतन्यमनन्तमित्युच्यते ।

4. And Ananta, the Infinite, (remaining in the same manner) as (does) clay in modifications of clay, as gold in modifications of gold, as thread in fabrics of thread, the antecedent, all-pervading Consciousness, that is in all phenomena of creation beginning with the Unmanifested, **is called the Infinite. **

आनन्दं नाम सुखचैतन्यस्वरूपोऽपरिमितानन्द-

समुद्रोऽवशिष्टसुखस्वरूपश्चानन्द इत्युच्यते

And Ananda, Bliss - the essence of the consciousness of happiness, the ocean of measureless bliss, and the state of undifferentiated happiness is called Bliss.

एतद्वस्तुचतुष्टयं यस्य लक्षणं देशकाल-

वस्तुनिमित्तेश्वव्यभिचारी तत्पदार्थः परमात्मेत्युच्यते ।

That, of which the above fourfold nature is an indication, and which is permanent in all space, time, substance, and causation, is called the Entity of “That” (Tat) Paramatman, Supreme Self, and Para-Brahman, or the Highest Brahman.

त्वंपदार्थादौपाधिकात्तत्पदार्थादौपाधिक-

भेदाद्विलक्षणमाकाशवत्सूक्ष्मं केवलसत्ता-

मात्रस्वभावं परं ब्रह्मेत्युच्यते ।

Distinguished from the Entity of “Thou” (when it appears to be) possessed of attributes, as well as from the Entity of “That” (when it appears to be) possessed of attributes, that which is all-pervading like the sky, subtle, whole by itself, pure Existence, the Entity of “Art” (Asi). Self-luminous, is spoken of as the Atman; the Entity of “not-That”, also is spoken of as Atman.

माया नाम अनादिरन्तवती प्रमाणा

अप्रमाणसाधारणा न सती नासती न सदसती स्वयमधिका विकाररहिता निरूप्यमाणा

सतीतरलक्षणशून्या सा मायेत्युच्यते

That which is beginningless, fruitful, open to both proof and disproof, neither real nor unreal, nor real-unreal - non-existent, when, because of the immutability of its own substratum, the cause of change is ascertained; – existent when it is not so ascertained - (thus that) which is undefinable, is called Maaya.

अज्ञानं

तुच्छाप्यसती कालत्रयेऽपि पामराणां वास्तवी च

सत्त्वबुद्धिर्लौकिकानामिदमित्थमित्यनिर्वचनीया वक्तुं न शक्यते ।

For those who are steeped in ignorance,who always think and dwell in the past, present and future,who think that the world they live in, is only the real one and think they are always right, this UPADESHA should never be given, since it does not work.

नाहं भवाम्यहं देवो नेन्द्रियाणि दशैव तु ।

न बुद्धिर्न मनः शश्वन्नाहङ्कारस्तथैव च ॥ १

I am neither the body nor the ten senses, Buddhi, Mind, Ego. Without Prana and mind, pure, I am always the witness, pure consciousness, surely.

नाहं कर्ता नैव भोक्ता प्रकृतेः साक्षिरूपकः

I am neither the doer nor the enjoyer, only a witness to Prakriti.

मत्सान्निध्यात्प्रवर्तन्ते देहाद्या अजडा इव ॥ ३॥

By my presence, body etc., function as alive, still, eternal, ever joy, pure.

ब्रह्मैवाहं सर्ववेदान्तवेद्यं

  नाहं वेद्यं व्योमवातादिरूपम् ।

रूपं नाहं नाम नाहं न कर्म

  ब्रह्मैवाहं सच्चिदानन्दरूपम् ॥

I am Brahman to be known from all Vedanta, yet unknowable like sky and air. I am neither form nor action, only Brahman.

नाहं कर्ता नैव भोक्ता प्रकृतेः साक्षिरूपकः ।

मत्सान्निध्यात्प्रवर्तन्ते देहाद्या अजडा इव ॥ ३॥

I am not a body; birth, death do not come to me. I am not Prana - have no hunger and thirst; I am not mind - have no grief or delusion. I am not the doer - have no bondage or release.

अप्राणो ह्यमनाः शुभ्रो बुद्ध्यादीनां हि सर्वदा ।

साक्ष्यहं सर्वदा नित्यश्चिन्मात्रोऽहं न संशयः ॥ २॥I

I am Brahman to be known from all Vedanta, yet unknowable like sky and air. I am neither form nor action, only Brahman.

इत्युपनिषत् ॥

ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

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!

Here ends the Sarva-Sara Upanishad, as contained in the Krishna-Yajur-Veda.

Swami Madhavananda. Advaita Ashram, Kolkatta. “Sarva Sara Upanishad

Niralamba Upanishad

यत्रालम्बालम्बिभावो विद्यते न कदाचन ।

ज्ञविज्ञसम्यग्ज्ञालम्बं निरालम्बं हरिं भजे ॥

To that chaitanya called HARI, who appears as both karma and jnaana,,who is devoid of upadhis, full of energy,having neither beginning nor end, free from all gunas,peaceful indescribable, I offer my prayers.

ॐ नमः शिवाय गुरवे सच्चिदानन्द मूर्तये ।

निष्प्रपञ्चाय शान्ताय निरालम्बाय तेजसे ॥

To ISHWARA who is the embodiment of sat chit ananda swaroopa, who is unattached to the world, peaceful, having no adjuncts, I bow my head to such a guru

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

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 !

निरालम्बं समाश्रित्य सालम्बं विजहाति यः ।

स संन्यासी च योगी च कैवल्यं पदमश्नुते ।

A person, who having detached himself from all the worldly activities and taken complete refuge in that CHAITANYA which is devoid of upadhis, is a true Sanyasi and a Yogi. Such a person is only competent to attain kaivalya pada.

एषमज्ञानजन्तूनां समस्तारिष्टशान्तये ।

यद्यद्बोद्धव्यमखिलं तदाशङ्क्य ब्रवीम्यहम् ॥

I shall raise and answer (questions covering) all that must be known for liquidating the misfortunes of living beings plunged in ignorance.

किं ब्रह्म । क ईश्वरः । को जीवः । का प्रकृतिः ।

कः परमात्मा । को ब्रह्मा । को विष्णुः । को रुद्रः ।

क इन्द्रः । कः शमनः । कः सूर्यः । कश्चन्द्रः ।

के सुराः । के असुराः । के पिशाचाः । के मनुष्याः ।

काः स्त्रियः । के पश्वादयः । किं स्थावरम् ।

के ब्राह्मणादयः । का जातिः । किं कर्म । किमकर्म ।

किं ज्ञानम् । किमज्ञानम् । किं सुखम् । किं दुःखम् ।

कः स्वर्गः । को नरकः । को बन्धः । को मोक्षः ।

क उपास्यः । कः शिष्यः । को विद्वान् । को मूढः ।

किमासुरम् । किं तपः । किं परमं पदम् ।

किं ग्राह्यम् । किमग्राह्यम् । कः संन्यासीत्याहशङ्क्याह

ब्रह्मेति ।

2. (1) What is Brahman ?

   (2) Who is God ?

   (3) Who is a living being ?

   (4) What is Prakriti

   (5) Who is the Supreme Self ?

   (6) Who is Brahma ?

   (7) Who is Vishnu ?

   (8) Who is Rudra ?

   (9) Who is Indra ?

   (10) Who is (the god of) Death ?

   (11) Who is the Sun ?

   (12) Who is the Moon ?

(13) Who are the Gods ?

(14) Who are the demons ?

(15) Who are the evil spirits ?

(16) Who are men ?

(17) Who are women ?

(18) Who are animals and so forth ?

(19) What is the immobile ?

(20) Who are the Brahmanas, etc., ?

(21) What is a caste ?

(22) What is deed ?

(23) What is a non-deed ?

(24) What is knowledge ?

(25) What is ignorance ?

(26) What is pleasure

(27) What is pain ?

(28) What is heaven ?

(29) What is hell ?

(30) What is bondage ?

(31) What is liberation ?

(32) What is to be adored ?

(33) Who is the disciple ?

(34) Who is the sage ?

(35) Who is the deluded?

(36) What is the demoniac ?

(37) What is austerity ?

(38) Which is the supreme abode ?

(39) What is to be sought after ?

(40) What is to be rejected ?

(41) Who is the renouncer (Sannyasin) ?

स होवाच।

Answers to all questions

ब्रह्म इति च

महदहङ्कारपृथिव्यप्तेजोवाय्वाकाशत्वेन

बृहद्रूपेणाण्डकोशेन कर्मज्ञानार्थरूपतया

भासमानमद्वितीयमखिलोपाधिविनिर्मुक्तं

तत्सकलशक्त्युपबृंहितमनाद्यनन्तं

शुद्धं शिवं शान्तं निर्गुणमित्यादि-

वाच्यमनिर्वाच्यं चैतन्यं ब्रह्म ॥

(1) Brahman is the ineffable Spirit. It appears as the Mahat (the Sankhyan Great), the ego, (the elements) earth, water, fire, air and ether – the macrocosm and as actions, knowledge and ends. It is non-dual and free from all adjuncts. It is big with all powers and is without beginning and end. It may be spoken of as pure, good, quiescent, unqualified.

ईश्वर इति च

ब्रह्मैव स्वशक्तिं प्रकृत्यभिधेयामाश्रित्य

लोकान्सृष्ट्वा प्रविश्यान्तर्यामित्वेन ब्रह्मादीनां

बुद्धीन्द्रियनियन्तृत्वादीश्वरः ॥

2. God is the veritable Brahman that, depending on Its power called Prakriti creates the worlds and enters (into them) as the inner Controller of Brahma, 0etc., (He) is Ishvara, as He controls the intellect and the sense-organs.

जीव इति च

ब्रह्मविष्ण्वीशानेन्द्रादीनां नामरूपद्वारा

स्थूलोऽहमिति मिथ्याध्यासवशाज्जीवः ।सोऽहमेकोऽपि

देहारम्भकभेदवशाद्बहुजीवः ।

3. The living being (Jiva) is he who, through false superimposition, affirms ‘I am gross’ due to ‘the name and form’ of Brahma, Vishnu, Isana, Indra, etc. (Jiva thinks): Though I am one, due to the differences of the causes that originate the body, the Jivas are many.

प्रकृतिरिति च

ब्रह्मणः सकाशान्नानाविचित्रजगन्निर्माण-

सामार्थ्यबुद्धिरूपा ब्रह्मशक्तिरेव प्रकृतिः ।

(4) Prakriti is but the power of Brahman; it is intellectual in nature and competent to create the variegated and marvelous world from (the matrix) of Brahman.

परमात्मेति च

देहादेः परतरत्वद्ब्राह्मैव परमात्मा

5. The supreme Self is Brahman alone being altogether different from the body, etc.

स ब्रह्मा स विष्णुः स इन्द्रः स शमनः स सूर्यः

स चन्द्रस्ते सुरास्ते असुरास्ते पिशाचास्ते मनुष्यास्ताः

स्त्रियस्ते पश्वादयस्तत्स्थावरं ते ब्राह्मणादयः ।

सर्वं खल्विदं ब्रह्म नेह नानास्ति किञ्चन

6-20) Brahma, Vishnu, Indra, (the god of) Death, the Sun, the Moon, the gods, the demons, men, women, animals, etc.; the immobile the Brahmanas, etc.; are that very Spirit.

**जातिरिति च **

न चर्मणो न रक्तस्य न मांसस्य न चास्थिनः ।

न जातिरात्मनो जातिर्व्यवहारप्रकल्पिता ।

21. Neither skin nor blood nor flesh nor bone has caste; To self is caste ascribed through mere usage.

कर्मेति च

क्रियमाणेन्द्रियैः कर्मण्यहं करोमीत्यध्यात्मनिष्ठतया

कृतं कर्मैव कर्म ।

22. ‘I do the deeds that are done through sense-organs’ – the deed thus done as centred in the Self alone is the deed (in question).

अकर्मेति च

कर्तृत्वभोक्तृत्वा-द्यहङ्कारतया बन्धरूपं जन्मादिकारणं

नित्यनैमित्तिकयागव्रततपोदानादिषु फलाभिसन्धानं

यत्तदकर्म ।

23. The deed done with conceit as agent and enjoyer, causing birth, etc., binds; The non-deed is the obligatory and occasional action – sacrifice, holy vow, austerity, gifts, etc., done without desire for their fruit.

ज्ञानमिति च

देहेन्द्रियनिग्रहसद्गुरूपासन-

श्रवणमनननिदिध्यासनैर्यद्यदृग्दृश्यस्वरूपं

सर्वान्तरस्थं सर्वसमं घटपटादिपदार्थ-

मिवाविकारं विकारेषु चैतन्यं विना किञ्चिन्नास्तीति

साक्षात्कारानुभवो ज्ञानम् ।

24. Knowledge is the immediate realization, due to the disciplining of body and sense-organs, service rendered to the Teacher, hearing, thinking and meditation, that there is nothing but Spirit, the essence of both subjects and objects, which is immutable among the mutables like pots and clothes, the same in all, their innermost (essence).

अज्ञानमिति च

रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये

ब्रह्मणि देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रम-

बन्धमोक्षोपाधिनानात्मभेदकल्पित ज्ञानमज्ञानम्

25. Ignorance is the illusory knowledge – like that of the snake in the rope – of Brahman that is All in all, all-pervasive and non-dual. (This illusory knowledge) is associated with a plurality of selves based on the plurality of the adjuncts of bondage and liberation, viz.; stations in life, castes, men, women, the immobiles, mankind, (lower) animals and gods.

सुखमिति च

सच्चिदानन्दस्वरूपं ज्ञात्वानन्दरूपा

या स्थितिः सैव सुखम् ।

26. Pleasure is the blissful state that succeeds the knowledge of the essence of Being, Intelligence and Bliss.

दुःखमिति च

अनात्मरूपः विषयसङ्कल्प एव दुःखम्

27. (Dukha - pain) is the mere Sankalpa (or the thinking) of the objects of mundane existence (or of not-Self).

**स्वर्ग इति च **

सत्संसर्गः. स्वर्गः ।

28. Heaven is the association with the holy.

नरक इति च

असत्संसारविषयजनसंसर्ग एव नरकः ।

29. Association with the worldly folk who are unholy alone is hell.

बन्ध इति च

अनाद्यविद्यावासनया जातोऽहमि-

त्यादिसङ्कल्पो बन्धः ।

30. Bondage consists in imagining due to the beginningless latent impressions of nescience, ‘I am born, etc.’

पितृमातृसहोदरदारापत्य-. गृहारामक्षेत्रममता संसारावरणसङ्कल्पो बन्धः ।

30 a) Bondage consists in imagining a plunge into the flux of existence with its possessive claims on fields, gardens, houses, children, wives, brothers, mothers and fathers.

कर्तृत्वाद्यहङ्कारसङ्कल्पो बन्धः

30 b). Bondage is the conceit of egoistic agency in regard to actions, etc.

अणिमाद्यष्टैश्वर्याशासिद्धसङ्कल्पो बन्धः ।

30 c). Bondage is the imagination prompted by the desire for the eight powers, anima, etc.

देवमनुष्याद्युपासना. कामसङ्कल्पो बन्धः ।

30 d). Bondage is the imagination prompted by the yearning for adoring gods, men, etc.

यमाद्यष्टाङ्गयोगसङ्कल्पोबन्धः

30 e). Bondage is the imagination (leading to) the practice of Yoga with its eight limbs, Yama, etc.

वर्णाश्रमधर्मकर्मसङ्कल्पो बन्धः

30 f). Bondage is the planning of action and duties bound up with castes and stations of life.

आज्ञाभयसंशयात्मगुणसङ्कल्पो बन्धः

30 g). Bondage is to imagine that Atman has qualities like doubts, fear, etc.

यागव्रत- तपोदानविधिविधानज्ञानसम्भवो बन्धः ।

30 h). Bondage is to plan (to acquire) knowledge, to perform sacrifices, vows, austerity and (make) gifts.

केवलमोक्षा- पेक्षासङ्कल्पो बन्धः ।

30 j). Bondage is to plan to devote oneself exclusively to moksha.

सङ्कल्पमात्रसंभवो बन्धः ।

30 k). Bondage is what springs exclusively from imagination

**मोक्ष इति च **

नित्यानित्यवस्तुविचारादनित्यसंसारसुख-

दुःखविषयसमस्तक्षेत्रममताबन्धक्षयो मोक्षः ।

31. Liberation is the attenuation, through discrimination between the eternal and the ephemeral, of the sense of ownership in regard to objects that generate fleeting pleasures and pains in the transmigratory life.

उपास्य इति च

सर्वशरीरस्थचैतन्यब्रह्मप्रापको गुरुरुपास्यः ।

32. Adorable is the teacher who leads one to Brahman, the Spirit dwelling in all bodies.

**शिष्य इति च **

विद्याध्वस्तप्रपञ्चावगाहितज्ञानावशिष्टं. ब्रह्मैव शिष्यः

33. The disciple is Brahman indeed that remains altogether immersed in the knowledge of the world as obliterated by the awareness (of its ground, viz., Brahman).

विद्वानिति च

सर्वान्तरस्थस्वसंविद्रूपवि-. द्विद्वान् ।

34. The sage is the knower of the essence of Self-awareness present in all as their innermost (part).

**मूढ इति च **

कर्तृत्वाद्यहङ्कारभावारूढो मूढः ।

35. The deluded is he who is sustained by the conceit of egoism as regards agency, etc.

आसुरमिति च

ब्रह्मविष्ण्वीशानेन्द्रादीना-

मैश्वर्यकामनया निरशनजपाग्निहोत्रादि-

ष्वन्तरात्मानं सन्तापयति चात्युग्रराग-

द्वेषविहिंसा दम्भाद्यपेक्षितं तप आसुरम् ।

36. Demoniac is the austerity, rooted in entrenched attachment, aversion, destructive violence, hypocrisy, etc.; that torments oneself by performing ‘repetition of holy names’ and Agnihotra while fasting and that is prompted by the desire to secure the power of gods like Brahma, Vishnu, Indra and Isana.

**तप इति च **

ब्रह्म सत्यं जगन्मिथ्येत्यपरोक्ष-

ज्ञानाग्निना ब्रह्माद्यैश्वर्याशासिद्धसङ्कल्प-

बीजसन्तापं तपः ।

37. Austerity is the burning, in the fire of immediate realization of the world’s falsity, of the seed of imagination fashioned by the desire to secure the power of Brahma, etc.

परमं पदमिति च

प्राणेन्द्रियाद्यन्तःकरणगुणादेः परतरं

सच्चिदानन्दमयं नित्यमुक्तब्रह्मस्थानं

परमं पदम् ।

38. The supreme abode is Brahman’s status, one of eternal freedom, comprising Being, Intelligence, and Bliss, beyond the qualities of the inner organ and the sense-organs and the vital breaths.

ग्राह्यमिति च

देशकालवस्तु-. परिच्छेदराहित्यचिन्मात्रस्वरूपं ग्राह्यम्

39. To be sought after is the essence of the pure Spirit undetermined by space, time and objects.

अग्राह्यमिति च

स्वस्वरूपव्यतिरिक्तमायामय-. बुद्धीन्द्रियगोचरजगत्सत्यत्वचिन्तनमग्राह्यम् ।

40. To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.

संन्यासीति च

सर्वधर्मान्परित्यज्य निर्ममो

निरहङ्कारो भूत्वा ब्रह्मेष्टं शरणमुपगम्यक

तत्त्वमसि अहं ब्रह्मास्मि सर्वं खल्विदं ब्रह्म

नेह नानास्ति किञ्चनेत्यादिमहावाक्यार्था-

नुभवज्ञानाद्ब्रह्मैवाहमस्मीति निश्चित्य

निर्विकल्पसमाधिना स्वतन्त्रो यतिश्चरति स संन्यासी

स मुक्तः स पूज्यः स योगी स परमहंसः सोऽवधूतः

स ब्राह्मण इति ।

41. The Sannyasin (mendicant monk) is the wandering independent ascetic who has known for certain, in the indeterminate concentration (Nirvikalpa-Samadhi), ‘I am Brahman’. He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; ‘That Thou Art’, etc.; after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman. That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.

इदं निरालम्बोपनिषदं योऽधीते

गुर्वनुग्रहतः सोऽग्निपूतो भवति स वायुपूतो भवति

न स पुनरावर्तते न स पुनरावर्तते पुनर्नाभिजायते

पुनर्नाभिजायत इत्युपनिषत् ॥

Who so ever studies this Upanishad, having come under the grace of the GURU, shines like a flame of fire (Agni), and moves around the world without being noticed by any one like the flow of wind,( vaayu)

does not fall into the cycle of birth and death,

does not fall into the cycle of birth and death,

This is Upanishad

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

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 !