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.

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%navalk!a &ent to 'dit!a(Loka (the sun)s &orld) and saluting him (the urusha of the *un) said+ ,O -evered *ir, describe to me the 'tman(Tattva (the Tattva or Truth of 'tman).. (To &hich) /ara!ana (vi0., the urusha of the sun) replied+ ,I shall describe the eight(fold $oga together &ith 1nana. The con2uering 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 sensual ob%ects) 3 all these come under (or are) $ama. 4evotion to one)s 5uru, love of the true path, en%o!ment of ob%ects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the #anas and the not longing after the fruits of actions and a state of 6airag!a 3 all these constitute /i!ama. The sitting in an! posture pleasant to one and clothed in tatters (or bark) is prescribed for 'sana (posture). Inspiration, restraint of breath and e7piration, &hich have respectivel! "8, 89 and :; (#atras) constitute rana!ama (restraint of breath). The restraining of the mind from the ob%ects of senses is rat!ahara (sub%ugation of the senses). The contemplation of the oneness of consciousness in all ob%ects is 4h!ana. The mind having been dra&n a&a! from the ob%ects of the senses, the fi7ing of the <haitan!a (consciousness) (on one alone) is 4harana. The forgetting of oneself in 4h!ana is *amadhi. =e &ho thus kno&s the eight subtle parts of $oga attains salvation. ;. The bod! has five stains (vi0.,) passion, anger, out(breathing, fear and sleep. The removal of these can be affected respectivel! b! absence of *ankalpa, forgiveness, moderate food, carefulness and a spiritual sight of Tattvas. In order to cross the ocean of *amsara &here sleep and fear are the serpents, in%ur!, etc., are the &aves, Trishna (thirst) is the &hirlpool and &ife is the mire, one should adhere to the subtle path and overstepping Tattva and other 5unas should look out for Taraka. Taraka is Brahman &hich being in the middle of the t&o e!ebro&s, is of the nature of the spiritual effulgence of *achchidananda. The (spiritual) seeing through the three Laksh!as (or the three kinds of introvision) is the means to It (Brahman). *usumna &hich is from the #uladhara to Brahmarandhra has the radiance of the sun. In the centre of it, is >undalini shining like <rores of lightning and subtle as the thread in the lotus(stalk. Tamas is destro!ed there. Through seeing it, all sins are destro!ed. ?hen the t&o ears are closed b! the tips of the forefingers, a hutkara (or booming) sound is heard. ?hen the mind is fi7ed on it, it sees a blue light bet&een the e!es as also in the heart. (This is 'ntar(Laksh!a or internal introvision). In the Bahir(Laksh!a (or e7ternal introvision) one sees in order before his nose at distance of 9, 8, @, "A and "; digits, the space of blue colour, then a colour resembling *h!ama (indigo(black) and then shining as -akta (red) &ave and then &ith the t&o ita (!ello& and orange red) colours. Then he is a $ogin. ?hen one looks at the e7ternal space, moving the e!es and sees streaks of light at the corners of his e!es, then his vision can be made stead!. ?hen one sees 1!otis

(spiritual light) above his head "; digits in length, then he attains the state of nectar. In the #adh!a(Laksh!a (or the middle one), one sees the variegated colours of the morning as if the sun, the moon and the fire had %oined together in the 'kasa that is &ithout them. Then he comes to have their nature (of light). Through practice, 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) he becomes one &ith #aha('kasa resplendent (as) &ith the fire of the deluge. Then he becomes one &ith Tattva('kasa, lighted &ith the brightness &hich is the highest and the best of all. Then he becomes one &ith *ur!a('kasa (*un('kasa) brightened b! a <rore of suns. B! practising thus, he becomes one &ith them. =e &ho kno&s them becomes thus. :. >no& that $oga is t&ofold through its division into the urva (earlier) and the Bttara (later). The earlier is Taraka and the later is 'manaska (the mindless). Taraka is 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 be!ond the t&o e!ebro&s (above the senses). Both these should be performed through #anas. 'ntar(4rishti (internal vision) associated &ith manas comes to aid Taraka. Te%as (spiritual light) appears in the hole bet&een the t&o e!ebro&s. This Taraka is the earlier one. The later is 'manaska. The great 1!otis (light) is above the root of the palate. B! seeing it, one gets the *iddhis 'nima, etc. *ambhavi(#udra occurs &hen the Laksh!a (spiritual vision) is internal &hile the (ph!sical) e!es 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. 'ntar( Laksh!a is of the nature of 1ala(1!otis (or &ater(1!otis). It is kno&n b! the great -ishis and is invisible both to the internal and e7ternal senses. 9. *ahasrara (vi0., the thousand(petalled lotus of the pineal gland) 1ala(1!otis is the 'ntar(Laksh!a. *ome sa! the form of urusha in the cave of Buddhi beautiful in all its parts is 'ntar(Laksh!a. *ome again sa! that the all(2uiescent /ilakantha accompanied b! Bma (his &ife) and having five months and latent in the midst of the sphere in the brain is 'ntar(Laksh!a. ?hilst others sa! that the urusha of the dimension of a thumb is 'ntar(Laksh!a. ' fe& again sa! 'ntar(Laksh!a is the One *elf made supreme through introvision in the state of a 1ivanmukta. 'll the different statements above made pertain to 'tman alone. =e alone is a Brahma(/ishtha &ho sees that the above Laksh!a is the pure 'tman. The 1iva &hich is the t&ent!(fifth Tattva, having abandoned the t&ent!(four Tattvas, becomes a 1ivanmukta through the conviction that the t&ent!(si7th Tattva (vi0.,) aramatman is CI) alone. Becoming one &ith 'ntar(Laksh!a (Brahman) in the emancipated state b! means of 'ntar( Laksh!a (introvision), 1iva becomes one &ith the partless sphere of aram('kasa. Thus ends the first Brahmana. BRAHMANA II ". Then $a%navalk!a asked the urusha in the sphere of the sun+ ,O Lord, 'ntar( Laksh!a has been described man! times, but it has never been understood b! me

(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 rising from) CThat) (Brahman). In its midst, there arises the manifestation of Tattva. It is ver! hidden and Bnmanifested. It can be kno&n (onl!) b! one &ho has got into the boat of 1nana. It is the ob%ect of both Bahir and 'ntar (e7ternal and internal) Laksh!as. In its midst is absorbed the &hole &orld. It is the vast partless universe be!ond /ada, Bindu and >ala. 'bove it (vi0., the sphere of 'gni) is the sphere of the sunD in its midst is the sphere of the nectar! moonD in its midst is the sphere of the partless Brahma(Te%as (or the spiritual effulgence of Brahman). It has the brightness of *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). The sight of 'ma is the one (seen) &ith closed e!es. That &ith half opened e!es is ratipatD &hile that &ith full! opened e!es is urnima. Of these, the practice of urnima should be resorted to. Its Laksh!a (or aim) is the tip of the nose. Then is seen a deep darkness at the root of the palate. B! practising thus, a 1!otis (light) of the 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 *ambhavi takes 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 6a!u. 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 nine gemsD 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 Bttara or second stage). Then the lustres of cr!stal, smoke, Bindu, /ada, >ala, star, firefl!, lamp, e!e, gold and nine gems, etc., are seen. This alone is the form of ranava. =aving united rana and 'pana and holding the breath in >umbhaka, one should fi7 his concentration at the tip of his nose and making *hanmukhi &ith the fingers of both his hands, one hears the sound of ranava (Om) in &hich #anas becomes absorbed. *uch a man has not even the touch of >arma. The karma of (*andh!a(6andana or the dail! pra!ers) is veril! performed at the rising or setting of the sun. 's there is no rising or setting (but onl! the ever shining) of the sun of <hit (the higher consciousness) in the heart of a man &ho kno&s thus, he has no >arma to perform. -ising above (the conception of) da! and night through the annihilation of sound and time, he becomes one &ith Brahman through the all(full 1nana and the attaining of the state of Bnmani (the state above #anas). Through the state of Bnmani, he becomes 'manaska (or &ithout #anas). /ot being troubled b! an! thoughts (of the &orld) then constitutes the 4h!ana. The abandoning of all >armas constitutes 'vahana (invocation of god). Being firm in the unshaken (spiritual) &isdom constitutes 'sana (posture). Being in the state of Bnmani constitutes the ad!a (offering of &ater for &ashing the feet of god). reserving the state of 'manaska (&hen #anas is offered as sacrifice) constitutes the 'rgh!a (offering of &ater as oblation generall!). Being in state of eternal brightness and shoreless nectar constitutes *nana (bathing). The contemplation of 'tman as present in all constitutes (the application to the idol of) *andal. The remaining in the real state of the 4rik (spiritual e!e) is (the &orshipping &ith)

'kshata (non(broken rice). The attaining of <hit (consciousness) is (the &orshipping &ith) flo&er. The real state of 'gni (fire) of <hit is the 4hupa (burning of incense). The state of the sun of <hit is the 4ipa (light &aved before the image). The union of one(self &ith the nectar of full moon is the /aived!a (offering of food, etc.,). The immobilit! in that state (of the ego being one &ith all) is radakshina (going round the image). The conception of CI am =e) is /amaskara (prostration). The silence (then) is the *ruti (praise). The all(contentment (or serenit! then) is the 6isat%ana (giving leave to god or finishing &orship). (This is the &orship of 'tman b! all ra%a( $ogins). =e &ho kno&s this kno&s all. :. ?hen the Triputi are thus dispelled, he becomes the >aival!a 1!otis &ithout Bhava (e7istence) or 'bhava (non(e7istence), 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 is absorbed in Tamas, it does not become the means of salvation, (but) in *amadhi as the modifications of Tamas in him are rooted a&a!, the mind raises itself to the nature of the artless. 'll that is no other than *akshi(<haitan!a (&isdom( consciousness or the =igher *elf) into &hich the absorption of the &hole 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. =e &ho kno&s Brahman and &ho is the sole en%o!er of Brahmic bliss &hich is eternal and has da&ned once (for all in him) 3 that man becomes one &ith Brahman. =e in &hom *ankalpa perishes has got #ukti in his hand. Therefore one becomes an emancipated person through the contemplation of aramatman. =aving given up both Bhava and 'bhava, one becomes a 1ivanmukta b! leaving off again and again in all states 1nana (&isdom) and 1ne!a (ob%ect of &isdom), 4h!ana (meditation) and 4h!e!a (ob%ect of meditation), Laksh!a (the aim) and 'laksh!a (non(aim), 4rish!a (the visible) and 'drish!a (the non(visible) and Bha (reasoning) and 'poha (negative reasoning). =e &ho kno&s this kno&s all. 9. There are five 'vasthas (states)+ 1agrat (&aking), *&apna (dreaming), *ushupti (dreamless sleeping), the Tur!a (fourth) and Tur!atita (that be!ond the fourth). The 1iva (ego) that is engaged in the &aking state becomes attached to the ravritti (&orldl!) path and is the particular of /araka (hell) as the fruit of sins. =e desires *varga (heaven) as the fruit of his virtuous actions. This ver! same person becomes (after&ards) indifferent to all these sa!ing, CEnough of the births tending to actions, the fruits of &hich tend to bondage till the end of this mundane e7istence). Then he pursues the /ivritti (return) path &ith a vie& to attain emancipation. 'nd this person then takes refuge in a spiritual instructor in order to cross this mundane e7istence. 5iving up passion and others, he does onl! those he is asked to do. Then having ac2uired the four *adhanas (means to salvation) he attains, in the middle of the lotus of his heart, the -ealit! of 'ntar(Laksh!a that is but the *at of Lord and begins to recognise (or recollect) the bliss of Brahman &hich he had left (or en%o!ed) in his *ushupti state. 't last he attains this state of discrimination (thus)+ CI think I am the non(dual One onl!. I &as in '%nana for some time (in the &aking state and called therefore 6ishva). I became someho& (or involuntaril!) a Tai%asa (in the dreaming state) through the reflection (in that state) of the affinities of the

forgotten &aking stateD and no& I am a ra%na through the disappearance of those t&o states. Therefore I am one onl!. I (appear) as more than one through the differences of state and place. 'nd there is nothing of differentiation of class besides 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 secondless Brahman) and having attained the path of salvation &hich is of the nature of ara( Brahman, after having become one &ith It through the 4h!ana of the sun)s sphere as shining &ith himself, he becomes full! ripened for getting salvation. *ankalpa and others are the causes of the bondage of the mindD and the mind devoid of these 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 so keeping 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 all these as 'tman. Through these, he becomes one &ho has done his dut!. F. The $ogin is one that has realised Brahman that is all(full be!ond Tur!a. 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 of aramatman and pursuing the path of the partless bliss produced b! the pure, secondless, stainless and innate $oga sleep of 'manaska, he becomes an emancipated 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 this bliss is the supreme $ogin. Thus ends the second Brahmana. BRAHMANA III ". The great sage $a%navalk!a then asked the urusha in the sphere (of the sun)+ ,O Lord, though the nature of 'manaska has been defined (b! !ou), !et I forget it (or do not understand it clearl!). Therefore pra! e7plain it again to me.. 'ccordingl! the urusha said+ ,This 'manaska is a great secret. B! kno&ing this, one becomes a person &ho had done his dut!. One should look upon it as aramatman, associated &ith *ambhavi(#udra and should kno& also all those that can be kno&n through a (thorough) cognition of them. Then seeing ara(Brahman in his o&n 'tman as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme 'kasa, the supportless, the secondless the onl! goal of Brahma, 6ishnu and -udra and the cause of all and assuring himself that he &ho pla!s in the cave (of the heart) is such a one, he should raise himself above the dualities of e7istence and non(e7istenceD and kno&ing the e7perience of the Bnmani of his #ans, he then attains the state of ara(Brahman &hich is motionless as a lamp in a &indless place, having reached the ocean of Brahmic bliss b! means of the river of 'manaska($oga through the destruction of all his senses. Then he resembles a dr! tree. =aving lost all (idea of) the universe through the disappearance of gro&th, sleep, disease, e7piration and inspiration, his bod! being al&a!s stead!, he comes to have a supreme 2uiescence, being devoid of the movements of his #anas and becomes absorbed in aramatman. The destruction of mans takes place after the destruction of the collective senses, like the co&)s udder (that shrivels up) after the milk has been dra&n. It is this that is 'manaska. B! follo&ing this, one becomes

al&a!s pure and becomes one that has done his dut!, having been filled &ith the partless bliss b! means of the path of Taraka($oga through the initiation into the sacred 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 all(full and &hen he attains the Bnmani state, having abandoned all his collective senses, he con2uers all sorro&s and impurities through the partless bliss, having attained the fruits of >aival!a, ripened through the collective merits gathered in all his previous lives and thinking al&a!s CI am Brahman), becomes one that has done his dut!. CI am Thou alone. There is no difference bet&een thee and me o&ing to the fullness of aramatman).. *a!ing thus, he (the urusha of the sun) embraced his pupil and made him understand it. Thus ends the third Brahmana. BRAHMANA IV Then $a%navalk!a addressed the urusha in the sphere (of the sun) thus+ , ra! e7plain to me in detail the nature of the five(fold division of 'kasa.. =e replied+ ,There are five+ 'kasa, arakasa, #ahakasa, *ur!akasa and aramakasa. That &hich is of the nature of darkness, both in and out is the first 'kasa. That &hich has the fire of deluge, both in and out is trul! #ahakasa. That &hich has the brightness of the sun, both in and out is *ur!akasa. That brightness &hich is indestructible, all( pervading and of the nature of unrivalled bliss is aramakasa. B! cognising these according to this description, one becomes of their nature. =e is a $ogin onl! in name, &ho does not cognise &ell the nine <hakras, the si7 'dharas, the three Laksh!as and the five 'kasa. Thus ends the fourth Brahmana. BRAHMANA V ,The #anas influenced b! &orldl! ob%ects is liable to bondageD and that (#ans) &hich is not so influenced b! these is fit for salvation. =ence all the &orld becomes an ob%ect of <hittaD &hereas the same <hitta &hen it is supportless and &ell(ripe in the state of Bnmani, becomes &orth! of La!a (absorption in Brahman). This absorption !ou should learn from me &ho am the all(full. I alone am the cause of the absorption of #anas. The #ans is &ithin the 1!otis (spiritual light) &hich again is latent in the spiritual sound &hich pertains to the 'nahata (heart) sound. That #anas &hich is the agent of creation, preservation and destruction of the three &orlds 3 that same #anas becomes absorbed in that &hich is the highest seat of 6ishnuD

Through such an absorption, one gets the pure and secondless state, o&ing to the absence 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 food becomes lessenedD he becomes strong in bod! and his limbs are free from disease and sleep. Then his breath and e!es being motionless, he realises Brahman and attains the nature of bliss. That ascetic &ho is intent on drinking the nectar of Brahman produced b! the long practice of this kind of *amadhi, becomes a aramahamsa (ascetic) or an 'vadhuta (naked ascetic). B! seeing him, all the &orld becomes 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 one generations to cross the ocean of *amsaraD and his mother, father, &ife and children 3 all these are similarl! freed. Thus is the Bpanishad.. 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 Bpanishad belonging to the *ukla($a%ur(6eda.