Upanishads

Mandalabrahmana Upanishad

Shuklayajurveda
group of Upanishads – yoga

Om! How infinite is the income,
from a large quantity of gold.
So the Universe, and Brahman,
are infinite.
As fire engulfs a piece of wood,
makes it a part of itself.
So Brahman, together with the Universe,
are one.
Om! Let me become peace in myself!
Let me become peace,
in my surroundings!
Let me become peace,
even when forces act upon me!

Brahmana I

1. Om! Once the great muni Yajnavalkya came to the Sun world (Aditya-loka), and after greeting the Sun Purusha, said: O great saint, please describe the Atma-tattva. To which Narayana (i.e. the Sun Purusha) replied: I will describe to you the eightfold yoga practiced along with jnana.

Make no distinction between cold and heat, abstain from sleep, and endure hunger. Develop the power of patience by abstaining from sensual pleasures – these actions relate to the practice of yama. Devotion to the guru, faith in the words of the teachers of the past, joy in relationships with objects, inner satisfaction, freedom from associations, control of manas, steadfastness of vairagya from the fruits of various actions – all this relates to the practice of niyama.

In a secluded place, wearing only rags, assume any comfortable posture (asana). Establish a breathing rhythm with a frequency of 16:64:32 (matras) – this is pranayama. Indifference to sounds, thoughts, images is pratyatra. Thoughtlessness is dhyana. When in thoughtlessness comes subtle concentration on consciousness (chaitanya) in the form of a luminous point – this is dharana. Dharana leads to dhyana, dhyana leads to samadhi. He who knows these eight limbs of yoga attains salvation.

2. The body has five colors, (that is) passion, anger, wrong breathing, fear and sleep. To eliminate them, they should be exchanged for other sankalpas: forgiveness, moderation in food, care, patience and the spiritual form of tattvas. To cross the ocean of samsara, where there is sleep and fear, snakes and wounds, wives and swamps, thirst and suffering, one must adhere to the subtle path, which will lead beyond the tattvas; and secondly, one must track the gunas with the help of taraka. Taraka is Brahman, which is located in the middle between the eyebrows, and has the form of the spiritual radiance of Sat-Chid-Ananda. Begin spiritual observation through the three lakshyas (three types of contemplation) – the means for this (Brahman) is situated between the eyebrows. From muladhara to brahmarandha passes the sushumna channel, it has the appearance of the effulgence of the Sun. In the centre of the sushumna channel is the kundalini, shining like crores (tens of millions) of lightnings and subtle like a thread in the stem of a lotus. Here tamas is destroyed. He who contemplates on it destroys all sins. By closing the two ears with the index fingers, you will begin to hear phutkara (swiftly manifesting sound). When contemplation is fixed on these practices, you will begin to see a blue light between the eyes and also in the heart. This is antar-lakshya or internal contemplation. In bahir-lakshya or external contemplation, there begins a vision in front of the nose at a distance of 4, 6, 8, 10 and 12 fingers of blue colour, then the colour changes to shyama (indigo black), then to shining like rakta (red wave), and then the two colours will simultaneously shine like pitha (yellow and orange-red). He who sees this becomes a yogi. When he looks into space without moving his eyes and sees streaks of light at the corners of his eyes, then the vision becomes steady. When he sees jyoti (spiritual light) above his head 12 fingers up, then he attains the state of descent of nectar. In madhya-lakshya or middle contemplation, he begins to see various colours as in the morning when the sun rises, or as if fire and moon had united together with akasha. While in such contemplation, he sees the nature of their light. By this practice he becomes one with the akasha, devoid of all gunas and qualities. At first the akasha with the bright stars becomes to him para-akasha, dark like tamas. And he becomes one with the para-akasha, the shining stars, as deeply as it is impossible to be even with tamas. Afterwards he becomes one with the maha-akasha, resplendent like blazing fire. Then he becomes one with the tattva-akasha, illumined by brilliance, which is the highest and best of all. Afterwards he becomes one with the surya-akasha, adorned with a crore of suns. Contemplating thus, he becomes one with them, he becomes the knower of them.

3. Know that yoga is twofold, through its division into purva (first) and uttara (highest). The first is taraka, the second is amanaska (thoughtlessness). Taraka is divided into murti (with limitation) and amurti (without limitation). Murti-taraka goes to the end of the senses until they are conquered. Amurti-taraka goes beyond the senses. Both the methods have to be done through manas (mind). Antar-drishti (inner vision) is connected with manas, in order to manifest the process of taraka, then tejas (spiritual light) appears in the hole between the two eyebrows. This taraka is the first process. The second process is amanaska. When one sees much jyoti (light), above the root of the sky, then one starts getting anima-siddhi, etc. Shambhavi-mudra occurs when lakshya (spiritual vision) is internal, while the (physical) eyes see the external without blinking. This is a great science which is hidden in all the tantras. Whoever knows it will not remain in samsara anymore, this practice brings salvation. Antar-lakshya is of the nature of jala-jyoti (light of water). It is known only to the great rishis and is invisible to the internal and external senses.

4. Sahasrara (thousand petaled lotus) is the abode of jala-jyoti and antar-lakshya. Some say that the form (of the Purusha) of antar-lakshya in the cave of buddhi is beautiful in all its parts. Some again say that the motionless Nilakantha accompanied by Uma (His wife) has the presence of five months hidden in the middle of the sphere in the brain in antar-lakshya. Others say that the Purusha of antar-lakshya is of the size of a thumb. Few say that antar-lakshya is the highest place, having reached which one can become a jivanmukta. All the various statements made above belong to one source of consciousness. He alone is Brahma-nishtha, he who sees that the above-mentioned lakshya is the highest source of consciousness. The jiva, who has twenty-five tattvas, having given up twenty-four tattvas, becomes a jivanmukta through the realization of the twenty-sixth tattva, i.e., the realization of “Aham-Brahmasmi” comes: Paramatman is everything and everyone, I am He. Becoming one with antar-lakshya (Brahman), you attain liberation, through contemplation of antar-lakshya. In this way the jiva becomes one with the supreme source of consciousness (param-akasha).

Brahmana II

1. Yajnavalkya again inquired from the Sun Purusha: O Lord, antar-lakshya has been described by you many times, but I have not yet understood the meaning of the essence of things, therefore I request you, with great devotion, to describe in more detail the secret and meaning of the practice. Purusha replied: Antar-lakshya is the source of the five elements, having brilliance like many streaks of lightning, in it the manifestations of tattva arise, it is very hidden and unmanifest. This can be known only to those who have such a means as jnana. In it the whole worlds are absorbed. It is the basis of the infinite universe beyond nada, bindu and kala. It is the sphere of Agni (the sphere of the Sun), it is the nectar of the Moon, it is Brahma-tejas (the spiritual effulgence of Brahman). It has the brightness of sakla (white color) akin to a ray of lightning. There are three drishti (visions-observations): ama (contemplation with closed eyes), pratipat (contemplation with half-open eyes) and purnima (contemplation with open eyes), the most important of these is the practice of purnima with concentration on the tip of the nose. With the help of this, the darkness at the root of the palate will be noticed. By practicing in this way, the jyoti (light of the form of the infinite sphere) will be seen, this is Brahman, Sat-Chid-Ananda. In this contemplation, the shambhavi-mudra (some call it khechari-mudra) should be applied, by which he gains control over vayu. Gradually, in contemplation, the following signs of light will be noticed: the first light is like a radiant star, the second light is like the reflection of a diamond, the third light is the sphere of the full moon, the fourth light is the brightness of nine precious stones, the fifth light is the sphere of the sun at midday, the sixth light is the sphere of the flame of fire, all these should be noticed.

2. The practice of purnima contemplation has been described above, but this is only the first stage. There is a second stage also, it is called uttara, in the second stage the following lights should manifest: the lustre of a crystal, smoke, bindu, nada, kala, stars, fireflies, lamps, eyes, gold and nine gems, all of which should be noticed. This is a form of pranava (the sound OM). Having united prana and apana by means of kumbhaka breathing, one should concentrate on the tip of the nose, performing shanmukhi-mudra, with the fingers of both hands, and then the sound pranava (Om) will be heard, by which the manas (mind) becomes absorbed. Such a practitioner will no longer have any contact with karma. Karma (sandhya-vandana) dissolves in the heat of the sun, just as a piece of paper thrown into a fire becomes part of the fire. Rising day and night, higher and higher through the annihilation of sound and time, the practitioner becomes one with Brahman, through the contemplation of jnana, he reaches the state of unmani (the highest manas-mind) gradually transforming into amanaska (the state without mind). Not being disturbed by any thoughts of the world, he realizes the highest dhyana. To give up all plans and ideas is the full meaning of the practice of avahana (submission to the word of God). To be steady in unwavering spiritual wisdom is the true meaning of the practice of asana. To remain in unmani is the full meaning of the practice of padya (worship of the divine feet). To remain in the state of amanaska is the true meaning of the practice of arghya (offering water as a sacrifice). To remain in the eternal brightness of the boundless nectar is the true meaning of the practice of snana (bathing, ablution). To see all manifestations as Atman is the true meaning of the practice of sandalwood (idol exorcism). To unite oneself with the nectar of the full moon is the true meaning of the practice of naivedya (food offering). To destroy the ego and to realize the view that "I am one with all" is the true meaning of the practice of pradakshina (idol worship). To destroy the concept of "I" and "he" is the true meaning of the practices of namaskara (prostration to saints). To realize silence is the true meaning of the practice of shruti (praise). Everything – contentment or tranquility – is the true meaning of the practice of visatjnana (ending of worship). (These are the instructions of Purusha to all raja yogis). He who knows this, knows everything.

3. When the three paths are thus dispelled, he becomes kaivalya-jyoti without bhava (existence) or abhava (non-existence), complete and motionless, like the ocean without waves, or like a butter lamp without wind. He becomes a brahmavit (knower of Brahman), he knows its dormant qualities and the awakened ones, for example, sushupti and samadhi are one, but there is still a difference between them. In sushupti, when consciousness abides, tamas is experienced, and this does not become a means of salvation. On the contrary, in samadhi tamas is not so present as in sushupti, and this makes it possible to realize one's natural essence. Everything that is distinguishable and is not sakshi-chaitanya (wisdom consciousness), in which the whole universe is absorbed, is as temporary as the spring snow – this is a great delusion, since all manifestations have their only creator. Because the universe cannot be created without a creator, just as fire cannot burn in a lamp without oil. When a person becomes one with Brahman, he experiences true bliss, which blossomed only once and will never fade again. Such a person is called a brahmik – one who has known Brahman. All sankalpas then perish, and he attains mukti (liberation). Therefore, everyone can become liberated, through Contemplation of Paramatman. Having transcended the stages of bhava (existence) and abhava (non-existence), one becomes a jivanmukta, acquiring such perfect qualities as jnana (wisdom) and jneya (object of wisdom), dhyana (meditation) and dheya (object of meditation), lakshya (goal) and alakshya (non-goal), drishya (visible) and adrishya (invisible), uha (reasoning) and apoha (negative reasoning). He who knows this, knows everything.

4. There are five avasthas (states): jagrat (waking state), swapna (dream sleep), sushupti (deep dreamless sleep), turiya (the fourth state), turiyatita (the state beyond the fourth). The jiva, who is constantly occupied only with worldly affairs, not realizing his true identity and not striving for God-realization, accumulates sins leading to naraka (hell), being guided entirely by the law of karma. When a person experiences suffering during life, then he remembers God and begins to strive for svarga (heaven). Then a person takes to the path of dispassion, he does not strive for wealth, he does not care about misfortunes, his main goal becomes the contemplation of God. He has already found refuge in God, and now he spends all his strength in remaining with God and never forgetting Him again. Then antar-lakshya starts flowing from his heart and he starts remembering and realizing the bliss of Brahman that he had and had simply forgotten. Thoughts like "I think" will gradually start disappearing. Awareness will come in dreams and there will be the realization "I am everything! I am everywhere! I am in everything!" After that even the taste of difference will disappear, having no concepts even for "I", and only one path of consciousness of the Supreme Brahman will flow, which is of the nature of Parabrahman, beyond words and thoughts. Merging with Parabrahman with the help of dhyanas, one becomes the sphere of the sun, as sugar dissolves in hot water, becoming completely free from all karmas, sankalpas. Thus a person becomes the center of the Universe, realizing any manifestations of sound, energies and deities as his manifestations. "Aham Brahmasmi" – "I am Brahman".

5. He alone has the right to be called a yogi who has realized and realised Brahman, which is infinite, beyond turiya. Wherever such a person may be, he is praised and revered as Brahman. He becomes the object of praise of the whole world, he wanders through various countries. Having placed the bindu in the akasha-Paramatman, he experiences the highest bliss, dissolving in the supreme Brahman at all levels – mental, vital and physical, realising the bliss body of Brahman, consisting of Light, having no more concepts of time, life, death and karma. Such a yogi becomes an infinite ocean of bliss. Even Indra and other gods of heaven cannot compare with his bliss. He who attains such bliss becomes the supreme yogi.

Brahmana III

1. Then the great sage Yajnavalkya asked the Purusha in (the sun sphere): O my Lord, although the nature of amanaska has been described by You, I have still not understood it well. Therefore I pray to You and request You to explain it to me once more. The Purusha said: This amanaska is a great secret. Knowing it, everyone can attain liberation. You should open the door of Parabrahman by shambhavi-mudra, accordingly one should fully know His qualities. Then you will become one with Parabrahman, like a drop with the ocean. By unmani, the mind becomes calm, then you will attain the state of Parabrahman, which is motionless and serene, like a lamp in a windless place. By means of amanaska the Brahmika yogi destroys all the senses, attaining the ocean of bliss. Then he resembles a dry tree. Having lost all ideas, his body becomes independent of such problems as sleep, disease, growth, effusion and inspiration. He begins to shine with the fire of wisdom, being deprived of the movement of his manas, he becomes absorbed in Paramatman. Complete destruction occurs only when all the senses are destroyed, like the udder of a cow, which dries up after the milk has been completely withdrawn from it. Then such a person becomes ever pure and filled with bliss by the method and wisdom of taraka yoga.

2. When you reach the state of unmani, then you become infinitely immersed in akasha, leaving all feelings, sorrows, you then realize the highest bliss, achieving the fruits of kaivalya. These fruits ripen for more than one life, therefore they have long been waiting for their owner, who with their help will recognize himself as "I am Brahman". Since everything is a manifestation of Brahman, then there is no difference between you and Me. Speaking in this way, the Purusha of the sun made his disciple Yajnavalkya understand and experience this.

Brahmana IV

Then Yajnavalkya addressed the Purusha in (the sphere of the sun) thus: O my God, I pray to you and ask you to explain to me in detail the nature of the fivefold division of akasha. Purusha replied: There are five akashas – akasha, parakasha, mahakasha, suryaakasha and paramakasha. Akasha and parakasha are of the nature of darkness. Mahakasha is of the nature of a flood of fire. Suryakasha is of the nature of the brilliance and brightness of the sun. Paramakasha is of the nature of that brightness which is indestructible, unique, having the qualities of unsurpassed bliss. Knowing these instructions, everyone can experience their true nature. He who does not know well the nine chakras, the six adharas, the three lakshyas and the five akashas, cannot be considered a supreme yogi.

Brahmana V

Manas, under the influence of worldly objects, is prone to bondage. Therefore, having the right instructions and methods, by the same objects liberation is achieved. Therefore the whole world becomes the object of chitta, and when chitta is in the state of unmaniya, laya (absorption in Brahman) occurs. Whoever wants to experience this absorption, I give here in these instructions a benediction. Study and apply in these instructions, the nectar of wisdom and method. I alone am the cause of absorption of manas. I am the spiritual light – which is hidden in the spiritual sound, and belongs to the anahata (heart) sound. Manas, which is the source of creation, preservation and destruction of the three worlds, the same manas becomes absorbed in that which is the highest place – Vishnu. Through such absorption, everyone becomes a pure source of consciousness, due to the absence of distinction. This is the highest truth. One who knows this will wander in the world like a rich man who is jolly or an idiot, a demon or a simpleton. One who has realized amanaska, his urine and faeces become diminished, his food becomes diminished, he becomes very strong and his body is free from disease and sleep. His eyes become luminous and his breathing slows down, he realizes Brahman and attains the highest bliss. One who has great determination to taste the nectar of Brahman through long practice realizes samadhi. When he realizes samadhi, he becomes a paramahamsa (renunciant) or an avadhuta (naked recluse). Seeing him, the whole world becomes pure and even an illiterate person who serves him is freed from bondage. All the relatives of such an avadhuta up to one hundred and one generations will be liberated from the wheel of samsara, and his mother, father, wife and children – all of them like him will be liberated.

Om! As the income
from a large quantity of gold is endless.
So the Universe and Brahman,
are endless.
As fire engulfs a piece of wood,
makes it part of itself.
So Brahman together with the Universe,
are one.
Om! Let me become peace in myself!
Let me become peace,
in my environment!
Let me become peace,
even when forces act upon me!

Thus ends the Mandala-Brahmana-Upanishad, written by Yajnavalkya from the words of the wisdom of Purusha (the sphere of the sun). Keep this text, far from prying eyes, only to devoted vessels – reveal the secret of eternal life.