Upanishads

Katharudra Upanishad

Krishnayajurveda
group of Upanishads – sannyasa

1. It is said that the (demi)gods asked the venerable (Brahma): “Venerable Lord, bestow upon us spiritual knowledge.” He, the creator (Prajapati), replied:

2. After removing the hair, including the last strand of hair, and removing the sacred thread, looking at his son (he should say the following): “You are the scripture, you are the sacrifice, you are Vasatkara, you are the syllable Om, you are Svaha, you are Svadha, you are the doer and you are the creator.” Then he should say to the son: “I am the scripture, I am the sacrifice, I am Vasatkara, I am the syllable Om, I am Svaha, I am Svadha, I am the doer and I am the creator, I am the divine architect (Tvashtir), I am the support.” These words (should be said). While bidding farewell (to the son), one should not shed tears. If tears are shed, the line of descent will be interrupted. One should depart, going round (one’s village) clockwise and not looking at anything. After all this, the person is fit for the world of Brahman.

3. After studying the Vedas as an unmarried student and performing the duties prescribed in the scriptures, having married, begotten sons and provided them with livelihood, having performed sacrifices according to one's means, he who is permitted by his elders and relatives should take up the renunciation (of the world). Having gone to the forest, he should perform the Agnihotra sacrifice for twelve nights, pouring the milk oblation into the fire; for twelve nights he should live (only) on milk. At the end of the twelve nights, the wooden implements, which are no longer needed, should be offered into the fire (with the Mantra): "This is the oblation of boiled rice to the fire of Vaisvanara, Prajapati, (this is) the oblation of three potsherds to Vishnu and Agni." The earthen pots should be consigned to the waters; those of metal should be given to the teacher with the Mantra, “May you not abandon me when you part from me, nor may I abandon you when I part from you.” One should prostrate before the three fires: the home fire, the southern fire, and the fire to which the sacrifices were made. Some say that one should eat a handful of ashes taken from the place where the burning sticks are kept. After removing the hair, one should finish off the sacred thread by consigning it to the waters with the Mantra, “Bhuh Svaha.” Then he should resort to exhaustion, or drowning in water, or entering into fire, or going to the battlefield; or traveling (wherever his eyes look) until he falls down and dies, or begin a seclusion for aged ascetics. One should take milk (in the evening), which will also be the evening offering. That (milk he drinks) in the morning is his morning (offering); on the new-moon day, the sacrifice of the new-moon day; on the full-moon day, the sacrifice of the full-moon day. The cutting of his hair, beard, nails, etc., in spring constitutes his Agnishtoma sacrifice.

4. After renunciation, he should not resume the rites connected with fire. He should recite the spiritual Mantra: “I shall enter into that which is approaching (knowledge of Brahman), for I have become Death,” and so on. Having said “Farewell” to all beings and meditating on the Self and on nothing else, with upraised hands, he should give up (ordinary) life; he should dispense with (permanent) abode. He should live on alms and take no (gifts). He should not wear even scanty (clothing), except in the rainy season (for the preservation of the body). Here are the stanzas (in support of this):

5-6. The water pot, the ladle, the rope (to carry the belongings), the staff, the shoes, the cloak for protection against the cold, the loincloth, the robe (to cover the body), the ring of Kusha grass, the bath towel, as well as the outer cloth, the sacred thread and the scriptures – all these the ascetic should renounce.

7. One should bathe and wash in purified water and drink the same. One should sleep on the sandy bank of a river or in a temple.

8. One should not force the body to endure extremes of comfort or deprivation. One should neither rejoice at praise nor curse at criticism.

9-11. The one who carries the staff (the ascetic) should be perfectly steadfast in celibacy. Glances, touch, play, talk, secret conversations, imagination, thoughts or physical enjoyment (with women) – all these are called by scholars the eightfold concubinage. Brahmacharya [celibacy] is the opposite of all these. Those who seek Liberation should observe it.

11-12. The effulgent light that illumines the world always shines. He is the actual witness of the world, the universal Self, pure in form, the support of all beings, whose nature is pure consciousness.

13. Not by action, not by (the birth of) children, not by anything else, but only by knowing Brahman, does one attain Brahman.

14-15. That Brahman which is without a second, and which is Truth, Knowledge and Bliss, is the goal of (real) knowledge. The best of the twice-born, knowers of Brahman, who are in the cave called the highest heaven, during their successive existences known as “Illusion,” “Ignorance,” etc., instantly obtain all that they desire.

16. He who realizes his own Self, which is the witness of the energy called “Ignorance” or “Illusion,” conscious “I am Brahman alone,” becomes Brahman Itself.

17. From that Self, possessed by the energies (i.e. Maya) and one with Brahman, the unmanifest ether (Akasha) emerged, like a snake from a rope.

18. Then from the ether emerged the unmanifest touch, called “Wind” (Vayu). Then from the wind emerged fire; from fire, water; and from water, earth.

19. Then, after mixing and separating all the subtle (elements) into five, the benevolent Lord created from them the cosmic egg.

20. This cosmic egg contained gods, demons, Yakshas, Kinnaras, men, animals, birds, etc., according to (the results of) their actions.

21. The bodies of beings, consisting of bones, bones, etc., are the food self for the all-pervading Self.

22. Then, further within, the self of Prana [vital energy], divided (into five). Further within, the self of the mind, distinct (from others).

23. Then, further within, the self of knowledge. Further within, the special self of bliss.

24. By its nature, that (self) of food is filled with (the self) of vital energy; similarly, (the self of) vital energy (is filled) with (the self of) mind.

25. The self of mind is filled with the self of knowledge. The ever-blissful self of knowledge is filled with bliss.

26. Similarly, the self of bliss is filled with Brahman, the witness lying in the very depth of everything. Brahman is not (filled) with anything else.

27-28. By the direct realization of this Brahman, called the Support (the Reverse of “Pucchha”), which is of the nature of truth, knowledge and non-duality, essence, joy and eternity, the dweller in the body becomes happy everywhere. Wherefrom else can there be happiness?

28-29. If this supreme bliss, which is the very Self of all beings, did not exist, what man would be alive? Who would then be able to perform actions?

29-30. Therefore it is that Essence which, shining upon all consciousness, always makes the self of the individual joyful, otherwise full of sorrow.

30-32. It is only when the great ascetic realizes his complete oneness without difference with this, which is described as invisible, etc., that he attains complete fearlessness. This is the final Good, the supreme Immortality, the absolute Existence, the transcendental Brahman, beyond the three modes (of time).

32-33. If an individual experiences even a slight difference in this (identity), he will undoubtedly have fear.

33-34. Because of this sheath of bliss, everyone, from (God) Vishnu to the caterpillar, experiences happiness, though in varying degrees.

34-35. Because He, Whom the scriptures sing, is not interested in attaining any position and is blissful, His nature is bliss itself, shining by itself.

35-36. As is known, speech depends on supports (such as Jati, Dravya, Kriya, Guna). Due to the absence of such supports, speech is inapplicable (to Brahman). For how can speech act in relation to absolute bliss, devoid of any support?

37-38. This subtle mind, which makes all things its objects, retreats from That, from which also (the senses): hearing, touch, sight, etc., and also the organs of action retreat; they are unable to comprehend the Supreme.

38-39. Having realized this Brahman, which is Bliss, the unity of truth and consciousness, without a second, devoid of attributes, as one's Self, one fears nothing.

39-40. He who knows this through the teaching of his Guru, who becomes a master of the Self, is never affected by the reactions of good or bad actions.

40-41. The whole world, which formerly appeared to be causing or experiencing suffering, now shines as one's own Self through the knowledge that is the result of the Vedantic teaching.

41-42. The Pure (Brahman), God, the individual self, the subject of knowledge, the means of knowledge, the object of knowledge, and the result – thus for empirical purposes the sevenfold distinction is made.

43-44. (The consciousness) devoid of the state of Maya [illusion] is called the “Pure” (Brahman). (It is) under the influence of cosmic ignorance is God. (It is) under the influence of individual ignorance (Avidya) is the individual self. Applied to the internal organ, it is called the subject of knowledge. Applied to the changes of the internal organ, it is called the means of knowledge.

45-46. The unknown consciousness is called the object; and the consciousness which is known is called the result. The intelligent man should meditate on his Self as devoid of all conditioning.

46. He who knows this truly becomes Brahman itself.

47. Now I am speaking of the true essence of the entire teaching of Vedanta: leaving oneself, coming to oneself, yet remaining oneself. This is the Upanishad.

Thus ends the Katharudra Upanishad of the Krishnayajurveda.