Upanishads

Narada-parivrajaka-upanishad

Atharvaveda
Upanishad group – sannyasa

Om! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is favorable, O you worthy of worship!
Let us enjoy the life span given by the Devas,
Praising them with your body and limbs firmly!
May the glorious Indra bless us!
May the all-knowing Sun bless us!
May Garuda, the thunderer of evil, bless us!
May Brihaspati grant us prosperity!
Om! Let there be Peace in me!
May there be Peace in my surroundings!
May there be Peace in the forces that act upon me!

I-1. Then one day Narada, the jewel among ascetics, performing his (usual) circumambulation through all the (three) worlds, sanctifying (more and more) new sacred places and holy places of pilgrimage by his observation, (himself) attaining purity of mind, (remaining) free from enmity, calm, self-controlled, becoming despondent on all sides (seeing the sufferings of people), carefully examining his own Self, seeing a holy place, the (sacred) forest of Naimisha, famous for the joy of voluntarily accepted religious rites and crowded with saintly persons, he descended there (from his aerial journey), enchanting groups of men, animals, horse-headed demigods, gods, Kimnara demigods and nymphs with his songs of the exploits of Lord Vishnu, called Sthavara and Jangama, which especially arouse devotion to the Lord, set forth in the musical notes sa, ri, ga, ma, pa, dha and ni, which awaken dispassion (to worldly attachments) and who do not accept worldly ways. At his approach, Saunaka and other great sages who had come there to take part in a sacrifice lasting twelve years, rich in Vedic knowledge, all-wise (in priestly functions), well devoted to steady penance and endowed with wisdom and dispassion, rose to welcome him; and, having paid him homage, seated him (in a place of honour), offering him a fitting reception.

Then, although they were (already) well instructed (in spiritual matters, but for the benefit of the world), they (said to Narada): "Respected sir, son of the god Brahma, what are the means of liberation (from worldly bondage)? Please tell us."

I-2. Thus (the sage) Narada said to them: '(Twice-born) of good family, endowed with the sacred thread and initiated into the study of the Vedas, having undergone forty sacred rites (beginning with the solemnization of the marriage of his parents and ending with the Aptoriyama sacrifice), having completed the course of all branches of learning as a disciplined celibate student for twelve years, rendering personal service to the preceptor all that time; a period of twenty-five years as a householder; (another) twenty-five years at the stage of a forest-dweller (Vanaprastha), all (the three stages) in due order in the prescribed manner; well acquainted with the duties of the four kinds of Brahmacarya, the six kinds of householders, the four kinds of Vanaprastha; having performed all the respective duties pertaining to them; equipped with the four disciplines (for the study of Brahmavidya); free from desire in thought, word and deed, and from hidden desires (vasanas) and impulses (eshana), devoid of enmity and peaceful and self-controlled; when such an ascetic, meditating on his Self without interruption in the highest stage of renunciation (like Paramahamsa), leaves the body, he becomes liberated (from rebirth), he becomes liberated. Thus (ends the first upadesha) of the Upanishad.

II-1. Then all (the sages) Shaunaka and others requested the venerable Narada: "Respected sir, explain to us the process of renunciation." Observing them, Narada said: "It is fitting to learn all about its nature from the mouth of the grandfather (god Brahma)." After completing the sacrifice, he went accompanied by them to the world of god Brahma (satya-loka) and worshiped him (paramesthin) in the prescribed manner and praised him. At his order, he sat down with them in due order and said to the grandfather (of all): "You are the preceptor, you are the Father, you are the omniscient, the knower of the secret of all knowledge. Therefore be kind enough to expound one secret (knowledge) of my choice. Other than you, my dear one, who is competent to speak about the secret (knowledge)? These are the stages in the order of mendicant monks. Please tell us." At the request of Narada, the god Brahma, seeing them all from all sides, remained steadfast in deep meditation (samadhi) for a short time. Concluding that they were seeking a remedy for the ills of worldly life, and addressing Narada, the grandfather said: "My son, I shall now clearly expound the secret previously taught by the supreme being (virat-Purusha), taking the incomparable form of the Purusha-sukta hymn and the secret teaching of the Upanishads. May you listen to this proper order (of austerities), very secret, with all your attention."

II.2. "O Narada, he who is born in a good family, being uninitiated in the beginning, having received initiation into Vedic knowledge (after being invested with the sacred thread), obedient to his mother and father, approaches (after the preliminary instructions of his father) a good preceptor who maintains a noble tradition, has faith (in Vedic knowledge), is born in a good family, is well versed in the Vedas, is a lover of the Shastras, is virtuous and free from detours. After offering obeisances to him and rendering personal service as appropriate to the occasion, he should communicate to him his heart's desire (to learn from him). Having completed the course of study in all branches of knowledge for twelve years, performing personal service all the time, he should marry a pleasant girl worthy of his family, with his (the preceptor's) consent. After this residence in the preceptor's house, he leads, with the teacher's approval, the life befitting a householder for twenty-five years. Free from the vices of a bad Brahmin, having a son desirous of continuing his line, and having lived the twenty-five years befitting the stage of a householder, he should lead the life of a solitary forest-dweller (Vanaprastha) until twenty-five more years have passed; performing ablutions thrice daily, after touching different parts of the body with water, taking food once daily in the fourth watch (of the day, i.e. after midday), giving up going to town and country as was the practice in former days, performing the appropriate rites without using cultivated grains (such as wheat and rice, but using only wild grains), free from desire for pleasures that are seen or heard of (i.e. pleasures in this world and the next), purified by the forty sacraments, free from attachment to all things, having attained purity of mind, having burned away envy, jealousy and egoism and having gained wealth in the fourfold discipline – such a person deserves to embrace (the life of) renunciation.” Thus (ends the second Upadesha) of the Upanishad.

III-1. Then Narada asked his grandfather (Brahma): "Lord, what is renunciation (sannyasa) and who has the right to renounce worldly life?" "First I shall tell you about (the type of) person who has the right to renounce, and then about the process of renunciation. Listen carefully:

"These (the following persons) are not qualified to renounce worldly life. The eunuch, one who has fallen (from right conduct), the ugly person, women, the deaf, the child, the dumb, the heretic, the emperor, the religious student, the Vaikhanasa ascetic and the haradvija (kapalika?), the hired teacher, the man without foreskin, and one who does not maintain the sacred fire, although all of them possess dispassion. Even if they accept (the life of) renunciation, they are not qualified to receive (instructions on) the great Vedic texts ('That You Are', etc.). One who is already an ascetic is qualified to become the highest kind of ascetic (paramahamsa).

III-2. "He who brings protection from fear to others from himself, as he himself receives (this protection from fear) from others, is declared in the legal books to be a mendicant friar."

III-3-4. "A eunuch, a deformed person, a blind man, a boy guilty of a crime, one fallen from righteous conduct, (always) at the gate of another (seeking help), a Vaikhanasa and Haravija ascetic, an emperor, a religious student, a heretic, one without a foreskin, one who does not maintain the sacred fire, one who has renounced worldly life twice or thrice (previously), and a hired teacher – these people do not deserve to accept the renunciation, except those suffering in an emergency (immediately before death)."

III-5. How is (renunciation during) severe misfortune approved by the respected (aryas)?

“The time just before the departure of the vital breath from the body is called the grievously suffering (time), and not any other; this emergency case leads to the path of liberation (by resorting to renunciation with the prescribed praisamantras).

III-6. Even in the renunciation of the world performed by a person suffering greatly (atura-sannyasa), a wise person should renounce the world only in the prescribed manner, pronouncing the mantras prescribed for him and repeating the mantras.

III-7. Even in the form (of renunciation taken) by those who suffer greatly, there is nowhere any difference in the Price (of mantras). There is no mantra (recited) without religious activity; (and) religious activity has an eye on the mantra.

III-8. (An action) without a mantra is not a religious action (i.e., it is different); therefore one should not give up the mantra. A religious action performed without a mantra is like an offering made in ashes.

III-9. The renunciation of those who are severely afflicted is declared to be a shortening of the ritual prescribed for it; therefore in atura-sannyasa there is a method of repeating mantras (without ritual), O sage.

III-10. If an Ahitagni householder becomes disillusioned with the world while in another province, he should perform the Prapatya sacrifice in a (tank of) water and then renounce worldly life.

III-11. The sage should renounce the world after completing (the preliminary recitation of the Prasa-mantras) either mentally or by repeating the mantras in the prescribed manner (during the Prajapatya sacrifice) or (offering the oblation) in the waters or performing the rituals in the manner prescribed in the Vedas; otherwise he will move towards downfall (degradation).

III-12. When desirelessness arises in the mind towards all objects, then (the authorities) sanction renunciation (by such a person); otherwise he must fall away (from virtue).

III-13. The wise man, disillusioned with the world, may become a mendicant; when a man has attachments, he should live in his own house. That fallen Brahmin who becomes an ascetic when he has attachments, indeed goes to hell.

III-14. That brahmana, in the stage of a disciplined celibate disciple, can accept renunciation without marrying, whose tongue, genitals, stomach and hands are well guarded (i.e., are under perfect control).

III-15. Seeing worldly life as completely devoid of content and with the desire to realize the essence (of everything), they renounce the world without entering into marriage, being imbued with great dispassion.

III-16. (All non-spiritual) activities are characterized by the play of active participation in worldly affairs; true knowledge is the characteristic of renunciation. Therefore, placing wisdom first (i.e., preferring), the intelligent man will renounce the world.

III-17. When a man realizes that the supreme reality is the eternal Brahman (one), he should, taking the single symbolic staff, leave the tuft of hair along with the sacred thread.

III-18. He who is attached to the Supreme Self (Paramatman), detached from things other than that (Paramatman); freed from all desires, he should eat food given in alms.

III-19. When a person who becomes very pleased when he is honoured and respectfully greeted becomes similarly (very pleased) when he is beaten, then he is a (true) mendicant monk (living on alms).

III-20. "I am the imperishable non-dual Brahman, the only one called Vasudeva (Lord Vishnu)" – he whose firm attitude is thus (established) becomes a (true) mendicant.

III-21. He is in the stage (leading to) the final bliss, in which there is peace, calm, purity, truth, contentment, rectitude, absence of any possessions and false sentiments.

III-22. When a person has no evil inclinations towards all beings in deeds, thoughts and speech, he becomes a (true) mendicant monk.

III-23. By carefully performing his duties characterized by the ten (virtues) and studying the Upanishads (Vedanta) in the prescribed manner, the twice-born (dvija), having paid his three debts, can renounce worldly life.

III-24. The ten virtues that characterize right conduct (dharma) are: contentment, forgiveness, self-control, non-stealing, cleanliness, control of the senses, humility, (sacred) learning, truth, and equanimity of character.

III-25. He is in the stage (leading to) final liberation who does not remember (with longing) past pleasures, nor those that have not yet been experienced; nor does he rejoice in those that have already come.

III-26. He who is always able to keep the internal sense faculties within and the external sense objects outside (without any reaction), abides in the stage (leading to) final bliss.

III-27. Just as when the vital breath leaves the body, it no longer experiences pleasure and pain, he (the sage) is so even when he is alive (literally, when he is united with the vital breath); then he remains in the stage (leading to) final liberation (kaivalya).

III-28. A pair of loincloths, a patched garment (against the cold of winter) and one symbolic staff constitute the equipment of the highest class of ascetics (Paramahamsa); no more is permitted by (written) law;

III-29. If he had possessed much equipment for comfort, he would have gone to the terrible hell (raurava) and would have been (renounced) born in the form of animals.

III-30. He may wear outside patched clothes made from scraps of discarded but clean cloth, after dyeing them with ochre.

III-31. Wearing one garment or being naked, his view of one (i.e. liberation) and without longing (for pleasures) (Paramahamsa) will always be in motion alone; in the rainy season (alone) he may remain in one place.

III-32. Leaving his home (relatives), children and wife, all branches of the Veda, sacrificial rites and the sacred thread, the ascetic will travel alone (without attracting attention to himself).

III-33. Having abandoned such defects as passion, anger, pride, greed and delusion, the mendicant monk will remain free from the sense of ownership (nirmamah).

III-34. Having freed himself from love and hatred, (looking) equally at a lump, a stone and gold and refraining from causing harm to (all) beings, the ascetic will remain free from all desires.

III-35. The ascetic will attain liberation when he is freed from pride and egoism, is devoid of harm and malice, and possesses the virtues of self-knowledge.

III-36. By attachment to (the pleasures of) the senses a man certainly causes harm; only by restraining them well does he attain final bliss.

III-37-38. Desires do not subside if given scope for their enjoyment; like the fire kindled by sacrifice, they only increase. That man should be known as one who has conquered his senses, who neither rejoices nor dislikes (objects) by hearing, touching, eating, seeing or smelling them.

III-39. He reaps all the fruits promised by the Vedanta (Upanishads), whose speech and mind are always pure and always well guarded.

III-40. A Brahmana (in search of liberation) should always shrink from honours as from poison; he should always welcome neglect as (he would) nectar.

III-41. A person in delusion (forgetting this) sleeps soundly, wakes up in a good mood and happily goes to (his work) in the world; (but) the offender falls into trouble.

III-42. One should bear patiently with offensive speech and never insult another; and he should not in this embodied state create enmity with anyone.

III-43. One should not return anger with anger; when insulted, one should speak softly for the benefit (of all); one should never speak an untrue word that feeds (the worldly desires) of the seven gates (of the body).

III-44. Enjoying the supreme light (manifested in the individual Self), remaining motionless, free from desires and blessings, seeking (the highest) bliss, he (the ascetic) should move about (like a mendicant) with the Self as his companion.

III-45-47. He becomes worthy of immortality by subduing the senses, weakening (the feelings) of love and hatred, and not causing harm to living beings. (This body) is held together by bones, bound by sinews, covered with flesh and blood, covered with skin, foul-smelling, filled with urine and faeces, subject to old age and suffering, an abode of diseases, subject to injuries, full of passions, impermanent, and an abode of the elements (i.e. the body), which can be abandoned (without regret).

III-48. If someone were to take pleasure in the body, which is a conglomerate of flesh, blood, pus, feces, urine, sinews, marrow and bones, that fool would (rejoice) even in hell.

III-49. The attitude "I am the body" (is the same as) the path leading to hell (called) kalasutra, the trap for the hell of mahavici, and a series of forest (-hells) where the leaves of the trees are sharp like swords.

III-50. Even if one is faced with utter ruin, this (identification of the body with the Self) should be abandoned with all one's might; it should not be (adopted) by a noble-born person, nor by a (low-born) tribal woman carrying dog's meat.

III-51. By giving up (both) virtuous actions towards one's own relatives and evil actions towards unfriendly people, (a person) attains the eternal Brahman by the practice of deep meditation (dhyana-yoga).

III-52. By this method, gradually renouncing all attachments and becoming free from (the influence of) all pairs (of opposites, such as pleasure and pain), one becomes established in Brahman alone.

III-53. (The ascetic) should travel alone, without any helper, to attain the final bliss; for, seeing the perfection of the one (Brahman), he does not leave it nor is he left (by it).

III-54. A skull (as a begging bowl), (a shelter) in the shade of trees, tattered clothes, solitude and equanimity in all (things) – such is the characteristic of the liberated one.

III-55. Merciful to all beings, calm, bearing the triple (symbolic) staff, (carrying) a water pitcher, admiring the one (Brahman) – having become a mendicant monk (thus), he can enter a village for alms.

III-56. A mendicant monk must be alone, as has been said before; two together are said to be a couple (having affection for each other); three together are said to make a village (with their squabbles); more than these (three) becomes a city (of vanity and disorder).

III-57. A city (of ascetics) should not be created, nor a village, nor a couple; the ascetic who does (forms part of) these three falls away from his lawful duty.

III-58. Because of their close association, there will undoubtedly be talk of royalty, etc., mutual good fortune in alms, as well as affection, gossip, and rivalry between them.

III-59. He should remain alone and desireless; he should not talk to anyone. He should always utter "Narayana" as a reply (to the statements of others).

III-60. In solitude he should meditate on Brahman (with all his heart) in thought, word and deed. He should in no way welcome death nor (enjoy) life.

III-61. He should only mark time (by practicing asceticism) until his allotted span of life is completed; he should neither welcome death nor rejoice in life. He should await time (death) alone, as a servant awaits orders.

III-62. A mendicant monk obtains liberation when he has the following six characteristics: he is tongueless (in enjoying food and speech), a eunuch (in sex), lame (in pushing), blind (in seeing sense objects), deaf (in hearing praise or curse), and innocent (like a child). There is no doubt about this.

III-63. They say that the ascetic is tongueless who, while eating food, does not realize whether it is tasty or not, and who speaks words that are useful and truthful in moderation.

III-64. He is a eunuch who does not feel agitated at the sight of a woman, whether she is a newborn, a sixteen-year-old, or a hundred-year-old.

III-65. When an ascetic goes (only) for alms and at the call of nature and does not walk (a distance of) thirteen or fourteen kilometers (a day), he is certainly lame.

III-66. A mendicant monk is said to be blind whose eyes, (modestly lowered) while standing or walking, do not see far beyond sixteen cubits of ground (in front of him).

III-67. Hearing words, useful or otherwise, pleasing to the mind or causing sorrow, he seems not to hear them (i.e. remains unperturbed); such a sage is called deaf.

III-68. It is said that a mendicant monk is like a child who always remains as if asleep in the presence of objects of sensual pleasures, (though) his senses are active and unharmed.

III-69. Shows of dancers, etc., gambling, a female companion (of former days), provisions (invitingly piled up), (other) pleasant things, and a woman in her intercourse – all these the ascetic should always avoid.

III-70. The ascetic should never even think in his mind of these six – love, hatred, intoxication, deception, causing harm and deceiving others.

III-71. Bed, white clothes, talk about women, unsteadiness, daytime sleep and a carriage are the six causes of ascetics' downfall.

III-72. He who thinks of the Self should carefully avoid long journeys. The ascetic should always practice the knowledge of the Upanishads, which is the means of liberation.

III-73. The ascetic should not constantly resort to a place of pilgrimage or fast frequently; he should not study the scriptures all the time or interpret them exclusively.

III-74. He will always conduct himself without (committing) sin, deceit and treacherous deeds, in every way restraining his feelings, as a tortoise restrains its limbs.

III-75-76. He will be liberated (from worldly bondage) when the functioning of his senses and mind becomes tranquil; free from hopes (of gain) and possessions; indifferent to the pairs (opposites, pleasure and pain, etc.), respectful salutation and the exercise of his own will (nihsvadhakara); free from 'mine', egoism, expectations and blessings; and adheres to seclusion. There is no doubt about this. These are (the duties of ascetics).

III-77. A disciplined celibate disciple, householder or forest-dweller (vanaprastha) may renounce worldly life when he is ever alert in leading a righteous life, possesses (skill in) action, has devotion and wisdom and comes to possess dispassion of his own accord. If he is chiefly interested (in a particular stage of his life), he should complete the stage of discipleship and become a householder; having become (from the stage of householder) a forest-dweller, he should (thereafter) renounce the world. Or else he may renounce worldly life from the stage of discipleship, householder or forest-dweller. But then a man may renounce, on the very day on which he becomes disillusioned with the world, whether he is one who does not observe the vows (before the stage of renunciation) or observes them, whether he has undergone the prescribed bath on completion of disciplined discipleship or not, whether he is one who has ceased to maintain the ritual fire after the death of his wife (utsannagni) or is one who does not maintain (for other reasons) the ritual fire (anagnika). Some (lawmakers) prescribe the sacrifice called prajapatya (whose presiding deity is the god Brahma) (to a twice-born man before he takes to renunciation). But (though so said) he cannot do it. He must perform only the sacrifice of Agneya (whose presiding deity is Agni, the fire-god). For agni is the life-breath (prana). Thus he (strengthens) the life-breath. (Then) he should perform the Traidhatavya sacrifice (whose chief deity is the god Indra). By this (sacrifice) the three vital fluids (become strong like fire), namely, sattva (semen), rajas (blood) and tamas (dark).

III-78. (Having performed the sacrifice in the prescribed manner, he should smell the sacred fire, reciting the following mantra): 'O fire, this (life-breath) is thy source; because thou art born at the proper time (of the year), thou dost put on the effulgence. Knowing it (the Atman, thy supreme source), thou canst merge (into the prana, thy source). May thou increase our wealth (of transcendental knowledge).' Thus, reciting the mantra, he should smell the fire. This is the source of the fire, this life-breath. May thou go to the prana, may thou go to thy source. Svaha. Thus alone does this (mantra) speak. Having obtained the ritual fire from the ahavanija (sacred fire), he should smell it as before. If he cannot obtain the ritual fire, he should offer the oblation in the waters. For water is (under the guidance of) all the gods. Uttering (the mantra) 'I offer oblation to all the gods, Svaha', he should offer the oblation and taking (a small portion remaining from) the oblation offered mixed with ghee (clarified butter), he should eat it (mixed) with water. The oblation mixed with ghee is beneficial and gives (leads to) liberation. Thus (has it been declared). Only after giving up the topknot, the sacred thread, parents, son, wife, (ordinary) work, study, mantras (other than those prescribed for ascetics), does the sage (knower of spiritual knowledge) renounce worldly life. By the mantras of liberation pertaining to the Traidhatavya sacrifice, he should attain (final bliss). That is Brahman; it should be resorted to with reverence. Thus alone is that (liberation) attained. So.

III-79. Narada again asked his grandfather (Brahma): "How is he, (being now) without the sacred thread, a Brahmana?" God Brahma told him (the following).

III-80. Having shaved (removed) the topknot, the sage should discard the outer (sacred) thread. He should wear as a thread (i.e. he should always be aware of) the transcendental Brahman, which is indestructible.

III-81. The sutra is so called because it points (to Brahman). The sutra is indeed the highest state. That Brahman (alone) has completely mastered the Vedas who has realized this sutra.

III-82. The Yogi, the expert in Yoga and the knower of the truth, must possess that Sutra (Brahman) by which everything is held together (supported), like a group of precious stones by a thread.

III-83. Having established himself in the highest yoga, the sage should give up the external (sacred) thread. He is wise who possesses the sutra, the state of Brahman. Having this sutra, he becomes neither impious nor impure.

III-84. Those who have the sutra within and possess the sacred thread of wisdom are truly experts in the sutra; they wear the (true) sacred thread.

III-85. Those who wear the topknot of hair in the form of wisdom (jnana), whose fundamental state is wisdom, who possess the sacred thread of wisdom, for whom wisdom alone is supreme, are said to possess pure knowledge.

III-86. That sage whose tuft consists of wisdom, as flame in the case of fire, and nothing else, is considered to be the possessor of sikhi (tuft; excellence); not others who (merely) wear a lock of hair on the crown of the head.

III-87. Brahmanas and others who participate in Vedic rites must wear this (sacred) thread; for it is declared to be part of the ceremony.

III-88. He whose bundle consists of wisdom, as well as his sacred thread (of this wisdom), possesses all the requisites of a Brahmana; so understand the knowers of the Vedas. Thus.

III-89. Knowing thus (the duties of ascetics), the Brahmana, having renounced the worldly life, becomes a mendicant monk, wearing one robe and shaven-headed, he receives no gifts (except simple food for meager subsistence), unless he is able to bear the bodily privations (of the naked, unbegging avadhuta ascetic). Or, according to the prescribed rules, becoming naked (literally, possessing the form of a new-born child), renouncing his children, friends, wife, near relatives, etc., his study of the Vedas and rituals, leaving behind the whole world, his loincloth, symbolic staff and (warm) clothing; being able to tolerate the pairs (of opposites, pleasure and pain, etc.) and not caring for cold and heat, pleasure and pain, sleep, honour and dishonour, and the six human infirmities (hunger, etc.); giving up censure, egoism, rivalry, pride, false appearance, jealousy, envy, desire, hatred, pleasure, pain, love, anger, greed, delusion, etc.; remembering his body as a corpse; not being conscious of anything other than the Self both within and without; not bowing to anyone, having neither the utterance of 'Svaha' (in worship of the gods) nor the utterance of 'Svadha' (in honour of the Manas); indulging in neither praise nor blame; thus he becomes independent of extraneous influences.

Being content (with food alone) that comes unasked, he should not accept (gifts of) gold, etc. He makes no invocation of deities, nor utters mantras to send them back; he has no mantra or no-mantra, no meditation or worship, no aim or no-aim, no separation or union; and being of firm mind (as to place of abode), he has no home (for sleeping at night) except an abandoned house, the shade of a tree, a temple, a tuft of (tall) grass, a potter's shed, a hut where a ritual fire is kept, the south-eastern quarter, the sandy bank of a river, a cellar, a cave, or the ground near a waterfall or in a forest. He may not have the distinguishing mark of an ascetic (like the great sages of the past) such as Shvetaketu, Ribhu, Nidagha, Rishabha, Durvasas, Samvartaka, Dattatreya and Raivataka. His behavior is incomprehensible (to ordinary people), like that of children, madmen and ghosts. Although he is (perfectly) sane, he behaves like a madman. Muttering "Svaha", he should throw everything into the water – the triple (symbolic) staff, the sling (for carrying his belongings), (the begging bowl), the vessel (for water), the belt and the loincloth.

III-90. He should travel (as a mendicant monk) naked, leaving all this in the water – belt, loincloth, (symbolic) staff, clothes and water vessel.

III-91. He should strive for (realization of) the Self. Remaining naked, free from (the influence of) the pairs (opposites), receiving no gifts, firmly established in the path of the reality of Brahman, with a pure mind, taking the food for the sustenance of life at the prescribed hour by hand or otherwise (placing it in the mouth) without begging, unperturbed in receiving or refusing (food), without "mine", deeply interested in meditation on the pure effulgence (i.e. Brahman), devoted to the supreme spirit (manifested as the individual Self), deeply engaged in the eradication of the consequences of good and bad actions, he should renounce (everything except the Self); Having only one thought, namely, the supreme bliss, always remembering Brahman in the form of pranava (Om) and that he is Brahman alone, he should give up the threefold body according to the maxim of osa (become one with Brahman) and give up the body by renunciation alone. He becomes one who has realized himself (i.e. attains liberation in the disembodied state). Thus (ends the third upadesha) of the Upanishad.

IV-1. He who leaves the (three) worlds, the Vedas, the objects of the senses, (the influence of) the senses and remains (established) in the Atman alone, attains the supreme goal.

IV-2. A good ascetic will never answer questions about his name, origin, etc., his native place, duration (of stay there), study of scripture, family, age, conduct and vows observed by him.

IV-3. He must neither speak to any woman, nor remember any of those he has seen before; he must avoid all conversation about them and never look at them, even in a picture.

IV-4. The ascetic's mind is sure to be disturbed when he does the four things in regard to women (mentioned above); due to this disturbance of the mind he perishes.

IV-5-6. The ascetic descends (from his high position) if he has greed, anger, untruth, deceit, avarice, delusion, likes and dislikes, (love of) fine art, explanatory inclination, desire, passion, acceptance (of gifts), egoism, "mine", healing, imposing right conduct (on others), penitential actions, travelling abroad (to unholy places) and (practice of) mantras, herbs, poisons and blessings (others) which are prohibited.

IV-7. The sage who aspires for liberation should not say (such words as) 'come, go, stop, greet, friends and reverence.'

IV-8. A mendicant monk should neither accept gifts, nor induce others to make offerings, nor induce (others to give or accept gifts) at any time, even in sleep.

IV-9. Having heard or seen good or bad things about his (former) wife, brother, children, etc. and relatives, he should not worry; he should give up sorrow and delusion.

IV-10-12. Abstention from harm, (having) truthfulness, non-stealing, continence, non-covetousness, humility, non-depression, serenity, steadfastness, straightforwardness, freedom from attachment, service to respected elders, faith, forgiveness, calmness, non-attachment, steadfastness, friendliness, endurance, compassion, modesty, knowledge and wisdom, contemplation of the supreme Spirit (Yoga), very moderate diet and contentment – these are well known as the basic requirements of self-controlled ascetics.

IV-13. Free from (the influence of) the pairs (opposites), always rooted in goodness, unperturbed in everything, the sage in the fourth stage (of austerity), the paramahamsa, is the visible god Narayana.

IV-14. Except during the rainy season, he may stay one night in the village and five nights in the city; during the rainy season he may stay four months (in the village or city).

IV-15. A mendicant monk should not stay two nights in a village; if he stays, attachment, etc., may find a way (to turn him away); thus he will go to hell.

IV-16. On the outskirts of the village, in a secluded place, he may pitch his camp and go (for alms) like a worm (crawling) on the ground; during the rains he should remain in one place.

IV-17. Dressed in one garment or without garments, with one fixed mind (on Brahman), free from desires, not deviating from the path of good and deeply meditating, he should walk on the earth.

IV-18. While practicing his basic duties in a pure place, the mendicant monk should always be on the move, with his gaze fixed on the ground.

IV-19. He should never travel at night, at midday, or during the two twilights; nor in a deserted place, nor in an impassable place, nor in a place that causes harm to creatures.

IV-20. A mendicant monk may stay one night in a village, two nights in a small town, three nights in a large city, and five nights in a city. During the rainy season, he may camp in one place where there is plenty of clean water.

IV-21. Seeing all beings as similar to himself, the mendicant monk should walk on the earth like a blind, dumb, deaf, insane and dumb person.

IV-22. The bahudaka mendicant and the forest dweller are said to bathe at three times (crossroads) of the day, the hamsa ascetic only once a day, and the paramahamsa ascetic has no (prescribed) bath.

IV-23. The ascetic, carrying one symbolic staff, should observe these seven things – silence, yoga posture, deep meditation, endurance, solitude, desirelessness and equanimity.

IV-24. One who is in the paramahamsa stage, due to the absence of prescribed rules regarding bathing, etc., should simply give up all kinds of mental activities.

IV-25. What is the difference between worms (who drink putrid water) and humans who enjoy (the body consisting of) skin, flesh, blood, sinew, marrow, fat, bones, feces, urine, and pus?

IV-26. Where (on the one hand) is the body, the great accumulation of all (impurities) such as phlegm and others, and where (on the other hand) are such virtues as bodily splendor, auspiciousness and personal charm?

IV-27. If a fool finds pleasure in his body, which is a collection of flesh, blood, pus, feces, urine, sinews, marrow and bones, he will be (enjoyed) in Hell.

IV-28. Although there is no difference between the unspeakable region of women and the cleansed ulcer, people are usually deceived by the difference in views.

IV-29. A piece of skin, cut in two and scented with the apana wind – bow to those who find pleasure in it! What greater folly can there be than this?

IV-30-31. The wise ascetic has no (worldly) work to do, and he has no symbols. The sage, free from "mine" and fear, calm, unaffected by the pairs (opposites), eating food without caste distinctions, wearing a loincloth or naked, will remain deeply immersed in meditation. Thus the yogi devoted exclusively to wisdom is worthy of identification with Brahman.

IV-32. Even if he may wear a symbol (such as a staff), the (true) cause of his liberation is his spiritual knowledge alone. For people here (in the matter of attaining final bliss), the collection of symbols is meaningless.

IV-33. He is a Brahmin (knower of Brahman) who does not know (the difference between) one who is good or bad, uneducated or highly educated (in the scriptures), of good or bad character.

IV-34. Therefore the wise (ascetic) should move about unnoticed, without any signs, knowing the right conduct, devoted to the vow (of realizing) Brahman and resorting to the secret teaching (i.e. the Upanishads).

IV-35. He will wander over the earth, a mystery to all men, without class or stage of life, as (if he were) blind, dumb and dumb.

IV-36. Seeing him with a calm mind, the gods desire to be like him. Because he does not observe any distinctions, he attains (the indistinguishable) final bliss. Such is the teaching of the god Brahma. Thus (it ends).

IV-37. Then Narada asked Brahma (grandfather): "Pray explain to us the method of renunciation." Lord Brahma, agreeing to this, said: "So be it," declared: For assuming the fourth stage of life (i.e. renunciation), whether a man is in an emergency or in the ordinary sequence, he should perform eight religious memorial ceremonies (astasraddha), having previously performed a penance for the atonement of all sins (krichchraprayascitta), the eight ceremonies being (for propitiating) the gods, the sages (of former times), (other) divine beings, men, the (five) elements, men, the father, the mother, and (his) Self. First (he should propitiate) the group of deities named Satya, Vasu, etc.; in a memorial ceremony for the gods, Brahma, Vishnu, and Maheshvara (Shiva); in the sraddha ceremony for the sages, the divine sages (like Narada), the royal sages (like Janaka), and the human sages (like Yajnavalkya); in the sraddha for the divine beings, the (eight) Vasus, the (eleven) Rudras, and the (twelve) Adityas (suns); in the sraddha for the human beings, Sanaka, Sanandana, Sanatkumara, and Sanatsujata (the son of the god Brahma); in the sraddha for the elements, the five basic elements – earth, etc., the sense organs like the eye, etc., and the four groups of living beings; in the sraddha for the males, the father, the paternal grandfather, and the paternal great-grandfather; in the sraddha for the female ancestors, the mother, the paternal grandmother, and the paternal great-grandmother; in the sraddha for the Self, the Self, the father, and the paternal grandfather; if his father is alive, then the father, himself, paternal grandfather and paternal great-grandfather are not taken into account.

In all cases he should worship the Brahmins, arranging for the presence of two of them on each occasion. Having worshipped the Brahmins in the manner prescribed for the ceremony of daily offerings to the departed forefathers (pitrayjna) during the eight sraddhas performed on eight days or per day with the mantras pertaining to his own branch of the Veda, following the choice of one ceremony per day or eight ceremonies on the same day; having completed (the rituals) according to the rules until they are fed; having made the offering of rice-balls to the Manas and having taken leave of the Brahmins, pleased with the gifts and betel-cakes; having retained seven hairs for the success of the remaining ritual acts; the twice-born, having shaved off seven or eight hairs together with the (remaining) hair and beard, and having pared the nails for the success of the remaining ritual acts; washing after shaving, by which the axillary and pubic hairs are freed from cutting, and preserving the (above-mentioned) seven hairs; completing the evening twilight worship; reciting the Gayatri mantra a thousand times; performing the (daily) study and learning of the Vedas; preparing one's ritual fire; completing (the recitation of) one's branch of the Vedas; offering oblations of ghee to the fire as directed therein (his Vedic branch) until Agni and Soma are propitiated; completing the act of offering oblations; (ceremonially) eating barley flour three times (invoking) oneself, etc., maintaining the fire after the ceremonial sip of water (achamana); sitting in the skin of a black antelope to the north of the fire, remaining awake, listening to the recitation of the Puranas; bathing at the end of the fourth watch (of the night), boiling the oblation in that fire, offering the oblation of rice sixteen times, reciting the Purusha Sukta; performing the Viraja ritual (to become free from all sins); ceremonial drinking of water and gift of clothes, gold, a vessel and a cow along with a monetary gift, completion (of the previous rituals), bidding farewell to the god Brahma who has been invoked, invoking the fire (symbolically) to be present on his person (reciting mantras) -

"May the Maruts collect (the scattered life energy), may Indra (do it), may Brihaspati (do it), may this fire (do it, bestowing) along with (long) life, wealth and strength; may it make me long-lived." Thus.

“O Agni, come with your body, which is fit for sacrifice. (You) being my Self, may you enter my body, bringing me great wealth worthy of men. Having assumed the form of sacrifice, may you rest in my body, your source. O Fire, born of the earth, may you come with your abode; meditating on Fire, bidding farewell to it, circumambulating it and bowing down to it in reverence; worshiping the morning twilight; paying homage to the sun, pronouncing the Gayatri mantra a thousand times, sitting in the waters that reach its navel; bidding farewell to Gayatri, making respectful offerings to the eight guardian deities of the cardinal directions; mixing Gayatri with Vyahriti (the names of the worlds "bhur, bhuvas, suvas", that is, "bhur-bhuva-svaha") and pronouncing in a low, medium or high tone or mentally (the mantras): "I am the encourager of the tree (of this manifested world). The glory (of my knowledge) is sublime like the peak of a mountain. High and holy, I am an immortal being, like (the immortal Self) in the sun. (I am) the wealth (I), endowed with radiance. Possessing true knowledge, I am immersed in my immortal nature. These are the words of self-realization (based on the Veda) of the Trishanku (realized soul)."

“He (Om), who is the most exalted of the Vedas and all-pervading and who has sprung from the nectarean scripture – may that (Om), the (supreme) lord, endow me with (true) intelligence. May I, O Lord, become the possessor of (the wisdom leading to) immortality; may my body be very active (in the supreme life); may my tongue (speech) be endowed with sweetness in the highest degree. May I hear with my ears the wealth (of the Vedantic teachings). You are the sheath of Brahman, hidden by the worldly mind (for now, please, torn asunder). Pray protect my wisdom (born of) the study of the scripture”; “I am (now) elevated above the desire for wife, the desire for wealth and the desire for worldly fame.” “Om Bhuh, I have renounced (the world).” “Om Bhuvah, I have renounced.” “Om Suvah, I have renounced.” Sipping water (ceremoniously, reciting the mantra) 'Freedom from fear for all beings; everything comes from memory, Svaha'; offering (water) to the East with fully folded palms and plucking the shikha (from the seven hairs) reciting Om Svaha; breaking the sacred thread (reciting the mantras) – 'The sacred thread is highly sanctifying; it was natural to the god Brahma (Prajapati) in the first place; foremost in promoting long life, wear thus. Let the bright (fresh) sacred thread be a strength and radiance (for me);

"Let not the sacred thread remain without; may you, entering within into the midst (of the heart), always bestow (on me) the highly sanctifying glory, power, wisdom and dispassion, and (true) intelligence." Offering water with cupped palms, he should offer (the sacred thread) as an oblation to the waters, (saying the mantra) "Om Bhuh, (pray) reach the sea, Svaha." Repeating thrice "Om Bhuh, I have renounced, Om Bhuvah, I have renounced, Om Suvah, I have renounced," he should ceremoniously drink the water and throw his robe and belt into the water, saying "Om Bhuh Svaha." Reminding himself that he has ceased all (worldly) actions, and becoming naked, he should go to the north with his hand raised and think of his Self.

IV-38. If, as said before, he is an enlightened ascetic, he should receive instructions from his Guru on the Pranava (Om) and the great sacred texts (such as "Thou art That"), travelling (like a mendicant) by easy stages, (convinced) that none exists except his Self, and subsisting on fruits, (edible) leaves and water, and thus moving about the hills, forests and temples. Then, stripped naked, having given up wandering over the whole (earth), his heart ever filled with the experience of bliss alone, benefiting from a complete severance of (worldly) activity, maintaining life by means of fruits, succulent bark, leaves, bulbous roots and water only for the attainment of liberation, he should leave his body in some mountain cave, remembering the liberating mantra (Om).

IV-39. If he is a recluse desirous of further study (vividisa-sannyasin), he should proceed along with learned Brahmins such as his preceptor, etc., and having received the staff, belt, loincloth, robe and water-vessel (offered) by his preceptors, saying, "Pray wait, wait, blessed one, take the staff, (ochre) robe and water-vessel," he should go to the spiritual preceptor to receive instruction in the pranava (OM) and the great sacred texts (mahavakyas). He should then obtain a (symbolic) bamboo staff which is free from cuts at the tip, of even shape, smooth, free from black colour and of auspicious appearance, having first ceremoniously sipped water and (repeating the mantra), "You are my friend. Protect my strength. You, my friend, are (the weapon of) Indra, the destroyer of (the demon) Vritra. May you bring me protection. 'Prevent that which is sin.' Then he should receive a vessel of water, reciting first the pranava (and then the mantra): 'You are the life of the world, you are the reservoir of water, you who are always cool.' (Having received) a belt, a loincloth and (ochre) garment (reciting the mantra in due order), 'the belt supporting the loincloth, Om; the covering for the genitals, the loincloth, Om; the garment which is protection from cold, wind and heat, Om'; and having donned the yogic garment (the garment used for meditation), preceded by the ceremonial drinking of water, he should zealously follow the rules of his stage of life (i.e. asceticism), considering himself to have realised himself (in seeking liberation). Thus ends the fourth Upadesha of the Upanishad.

V-1. Then Narada asked the god Brahma: "Lord, you said that renunciation entails the cessation of all activities. You again said that one should be zealous in conducting one's stage of life."

Then the god Brahma replied, "For the embodied being there are four stages of waking, dreaming, deep sleep and the fourth stage (turiya). Under their influence, people who engage themselves in action, knowledge and dispassion conform to them in their conduct." "If this is so, Lord, how many types of renunciation are there? What are the differences in their practice? Pray explain to us fully." Agreeing to this saying, "So be it," the god Brahma (spoke) to him (as follows).

V-2. If the question is asked, "What is the difference in conduct in the varieties of renunciation? (the answer is) that renunciation is actually one, that it becomes threefold due to imperfection of knowledge (vidvat-sannyasa), incapacity (vividisa-sannyasa), and failure in action (atura-sannyasa), and attains the four stages of renunciation due to dispassion, renunciation due to wisdom, renunciation due to wisdom and dispassion, and renunciation of action.

V-3. This is how it is. Due to the absence of vicious passion, due to indifference to the objects of pleasure, and due to the influence of good deeds done previously, one who renounces the world is (called) a renunciate due to dispassion.

V-4. Due to knowledge of the scriptures (shastras), detachment from the phenomenal world, hearing the sinful and auspicious experiences of the world; abstaining from the whole world consisting of anger, jealousy, intolerance, egoism and pride; Giving up bodily inclinations such as desire for wife, desire for wealth and desire for worldly fame, (excessive) respect for the shastras and social honor; considering all these ordinary things to be avoided like vomit; endowed with the four disciplines (such as discrimination or permanent and temporary things) – one who renounces in this way only is a renunciate by wisdom.

V-5. Having studied all (the scriptures) in due order and having experienced all (worldly life), he who, under the influence of wisdom and dispassion and deep meditation on the Self, becomes unclothed (an ascetic), is a renunciate due to wisdom and dispassion.

V-6. Having completed the course of disciplined discipleship in celibacy, having become a householder, having attained the stage of a forest dweller, one who (thereafter) renounces the world in accordance with the order of the stages of life, even in the absence of dispassion, is a renunciate of (worldly) activities.

V-7. He who has renounced the world in celibacy and has become naked in renunciation – such is the renouncer due to dispassion. He who has renounced due to (written) knowledge – such is the renouncer due to wisdom. He who has renounced due to imperfect knowledge – such is the renouncer of (worldly) activity.

V-8. Renunciation of activity is of two kinds: renunciation due to (some) cause and renunciation without (an additional) cause. The one who has a cause is the sufferer (and is at the point of death); the causeless is renunciation in the ordinary course.

The sufferer skips all the preliminary ritual actions; this is renunciation at the moment of sending out the vital breath; this is renunciation caused by (some) cause. Healthy in body (but convinced) that created things are transient and therefore all things, such as the body, are worthy of being abandoned:

V-9. "The individual soul, non-different from Brahman, pervading the pure ether, the sun (Vasa) abiding in the sky, the fire resting in the altar (of the universe), the guest abiding in the house (of sacrifice), abiding in men, abiding in the highest (gods), resting in truth, abiding in the sky (as the sun), born in the waters, born on the earth (as grain, etc.), born as the (sacrificial) truth, born in the mountains (as rivers), this truth (Brahman) is (truly) great.

V-10. Convinced that everything except Brahman is transitory, and as a result he renounces, that renunciation is renunciation without (additional) cause.

V-11. Renunciation is of six kinds – kuticaka, bahudaka, hamsa, paramahamsa, turiyatita and avadhuta.

V-12. The Kuticaka ascetic wears a tuft and sacred thread, carries a (symbolic) staff and a water vessel, wears a loincloth and a patched robe, is devoted to the service of his father, mother and preceptor, has recourse to mantras for the vessel (pithara), spade (khanitra) and sling (sikya), is inclined to eat food in one place, places a perpendicular mark of white sandalwood on his forehead and has a triple (symbolic) staff.

V-13. The bahudaka ascetic wears a tuft etc. and a patched garment, places on his forehead a sign consisting of three horizontal lines of sacred ash, looks at everyone equally like the kuticaka, and feeds on eight mouthfuls of food collected from (different) places like the bee.

V-14. The hamsa ascetic wears matted hair, places on his forehead the horizontal mark of sacred ash or the perpendicular mark of sandalwood, eats food collected without prior determination, like the bee, and wears a loincloth and a khandatunda (a piece of cloth covering the mouth).

V-15. The paramahamsa ascetic wears no tuft or sacred thread, lives only on food taken at night and collected from five houses, his hand serves as (a begging bowl), wears one loincloth and one garment, (carries) one bamboo staff or wears one garment, smears (the whole body) with sacred ashes and renounces everything.

V-16. The turyatita ascetic has a 'cow face' (eats food at random without using his hands), eats (only) fruits or, if he takes cooked food, takes it from three houses (i.e. three mouthfuls), has only a living body, is unclothed and has a body as if it were a corpse (due to insensibility from nirvikalpa-samadhi).

V-17. The Avadhuta ascetic follows no rules, subsists on the food that comes to him, as the python does, from all classes of men except the accused or fallen, and is devoted exclusively to the realization of his Self.

V-18. If a person lives in (great) suffering (of bodily infirmities), he should renounce the world in due order (having received instructions in pranava and mahavakyas from his Guru).

V-19. For the Kuticaka, Bahudaka and Hamsa ascetics, the Kuticaka method of renunciation is applied in the same way as (renunciation is adopted after completing) the stages of Brahmacharya, etc., (ending) with the fourth stage (namely renunciation).

V-20. The rule is that the paramahamsa triad, etc., should have no belt, loincloth, cloth, water-pot or staff; their begging should be from all classes of men, and they should be naked. Even in the stage of renunciation they may study (the scriptures) till they feel fully satisfied, and then throw the belt, loincloth, staff, cloth and water-pot into the water. Then, if they are naked, there should be no trace of the patched cloth. They should neither study nor expound (the scriptures). There is nothing worth hearing for them. Except for the pranava (Om), they should not cultivate any science of logic, not even the Verbal Authority (i.e. the Vedas). He should not speak much when expounding (the sacred texts), he should not drown with his words the words of the great, (he should not) communicate by making signs with his hands, etc., and should not use other special means of communication. He should not talk to people of low class, women, the fallen, and (especially) to women in their ways. For the ascetic there is no worship of the gods, no vision (of the deities) during festivals, no pilgrimage of any kind.

V-21. Again (concerning) the different kinds of ascetics. (In the rule relating to) the Kuticaka, the taking of alms is from one house; for the Bahudaka, it is at random, as in the case of a bee collecting honey; for the Hamsa, it is eight mouthfuls (collected) from eight houses; for the Paramahamsa, (five mouthfuls collected) from five houses, the hand being (the begging bowl); for the Turyatita, the food consists of fruits placed in his mouth (gomukha); for the Avadhuta, (the food comes to him), as in the case of the python, from all classes of men. The ascetic should not remain many nights (in the same place). He should not bow down to anyone. For the Turyatita and the Avadhuta, no one is superior. He who does not know the Self, though the eldest, is yet the youngest (in wisdom). He should not swim across a river, climb a tree, ride in a cart. He should not engage in buying and selling or even the slightest barter. He should not put on airs or tell lies. There are no duties prescribed to an ascetic. If there are, he will have to associate with people practicing religious rites (which is undesirable). Therefore, ascetics have the right (only) to meditate, etc.

V-22. The renunciate in emergency and the kuticaka ascetic attain the bhur and bhuvas worlds respectively. The bahudaka ascetic attains heaven (svarga). The hamsa sage attains (the highest heaven) tapo-loka. The paramahamsa attains the abode of Brahma and truth (satya-loka). The turyatita and avadhuta attain the highest bliss in the (individual) Self through deep meditation on the Self according to the maxim of the wasp and the worm.

V-23. "Whatever state a person remembers,

Throwing away the body at the moment of death,

He achieves the same (after death).

The teaching of scripture is never false."

V-24. Having thus known (the procedure), except for the enquiry into the nature of the Self, (the ascetic) should not devote himself to any other practice. By such practice the attainment of the respective worlds (such as heaven, etc.) is achieved. He who is endowed with wisdom and dispassion, liberation (is achieved) in himself; therefore there is no attachment to any other practice. Attachment (to any other) practice (will be useless for the attainment of final bliss). For the embodied (self) (there are three states): waking, dream and sleep; in the waking state (it has) the faculty of perceiving the individuality (visva); in the dream state, the subtle essence of light (taijasa); in the sleep state, the intellect dependent on the individuality (prajna). Due to the difference in state, there is a difference in the conditioned Lord (Ishvara). For the difference in effect there is a difference in cause. In these (three states) the material cause (of such differences) is the external and internal activity of the fourteen sense organs. The mental states are four: mind (manas), intelligence (buddhi), ego (ahamkara) and heart (chitta; this is one of the later interpretations of this Sanskrit term). There is a clear difference in practices due to the difference in the activity of the mental states.

V-25. "Know (the individual Self) as awake

When it stays in the eye; when in the throat

It enters into (the state of) dreaming; it is in the heart

In deep sleep; but remaining in the head

This is the fourth state (turiya)."

V-26. Knowing that the turiya is the indestructible (Brahman), he who remains as if unaware of all (occurrences), such as all that is heard or seen, remains as one in the state of deep sleep, although he is in the waking state. In him even in the dream state such a state (of unawareness) prevails. (The shastras) say that he is one who is 'liberated while alive'. The exposition of the meaning of all the scriptures is that such a person alone attains liberation. The mendicant does not covet this world or the next (i.e. svarga, the paradise of varied enjoyments with a time limit). If he has (such) an expectation, he becomes one in accordance with it. By (ritualistic) scriptural practices other than enquiry into the Self, he does a useless deed, like the burden borne by a camel laden with saffron flowers. (For him) there is no practice of the science of Yoga, no desire for the teachings of Sankhya, no application of mantras and rituals. If an ascetic practices a teaching other than (Self-realization), it is like decorating a corpse. As a cobbler is far from performing the Vedic rites, so he is far from (practising Brahma-)vidya (by his rituals). He should not devote himself to the repetition of Pranava. Whatever activity he performs, he should reap its fruits. Therefore, discarding all (ritualistic activities) like the foam in castor oil, and seeing the naked ascetic engaged in this (Self-realization) with full control of the mind and using his hand as (an alms bowl), the mendicant should (truly) renounce (all worldly attachments). Like a child, a madman, or a goblin, the mendicant monk must desire neither death nor life, but must simply mark time according to the maxim of a servant awaiting orders.

V-27. If an ascetic lives only by alms, devoid of the qualities of patience, wisdom, dispassion, calmness, etc., he is a curse to the conduct of ascetics.

V-28. Not by wearing a (symbolic) staff, not by shaving the head, not by (special) clothing, not by a hypocritical appearance (of wisdom) does liberation (come to a man).

V-29. He who carries the staff of wisdom is called "one-staffed." An ascetic who carries a wooden stick, eats all kinds of food, and is devoid of wisdom goes to the terrible hells called maharaurava.

V-30. The great sages say that the stable position (in a monastery) is like the excrement of a pig; therefore, leaving it aside, the ascetic will move like a (diligent) worm.

V-31. The turyatita ascetic should have food and clothing without asking and as they happen, by the will of others. He should be naked and take a bath by the will of others.

V-32. The ascetic whose conduct is in good harmony with both the sleep and waking states is considered the best; he is the most excellent among those who follow the Vedanta.

V-33. In not acquiring (charity) he should not grieve; in acquiring it he should not feel joy. Avoiding attachment to material things, he should simply keep himself alive (for the higher purpose).

V-34. He should in all cases avoid honours (by admired disciples); the ascetic who welcomes such honour is bound (by worldly ties), though liberated.

V-35. For the sake of simple subsistence, the ascetic may go for alms to the houses of the approved classes of people (i.e., the "twice-born") at the proper time when they have dined after the fire ritual.

V-36. Using his hand as a vessel (for receiving food), the ascetic should not beg for alms more than once a day; he may eat food standing, he may eat food walking. In between there is no ceremonial sip of water.

V-37. (Ascetics) with pure thoughts keep within the bounds (of good conduct), like the sea; these great men do not abandon the prescribed course (of conduct), like the sun.

V-38. When an ascetic seeks food with his mouth only, like a cow, he should then be indifferent to all beings; he (then) is worthy of immortality.

V-39. When going to a house which is not prohibited (for alms), he should avoid a house which is prohibited. He should enter the house when the door is open; he should never approach the house when it is closed.

V-40. He should take shelter (for the night) in an abandoned house covered with dust, or he can take shelter under a tree, giving up all likes and dislikes.

V-41. The ascetic should lie down to sleep where he is when the sun sets, and be free from (ritual) fire and (fixed) dwelling. He should live by what comes by chance, with self-control and suppressed senses.

V-42. By retiring (from human habitations) and resorting to the forest, possessing true knowledge and the senses suppressed, moving about awaiting the time (of death), (the ascetic) becomes fit for absorption in Brahman.

V-43. The sage who moves about, refraining from causing fear to all beings, does not experience fear from any being anywhere.

V-44. Free from pride and egoism, unaffected by the pairs (of opposites), with all doubts dispelled, (the ascetic) never becomes angry, does not hate (anyone), and does not utter a false word.

V-45. By moving in holy places, not causing harm to living beings and receiving alms at the proper time, (the wise man) becomes worthy of merging into Brahman.

V-46. He should never associate with forest dwellers (vanaprasthas) and householders. He should desire to move about unnoticed. Joy (of any kind) should not enter into him. On his path, indicated by the sun, he should walk on the earth (slowly) like a worm.

V-47. Actions that entail blessing, and those that are associated with harm, and also those that are aimed at the good of the world, these (the ascetic) should not perform and make others perform.

V-48. He should not be attached to unorthodox teachings or seek a livelihood. He should not indulge in persistent arguments or be inclined to any side in a dispute.

V-49. He should not have disciples or study many books. He should not use commentaries or initiate inaugural functions anywhere.

V-50. Without displaying any distinctive emblem or motif, the ascetic should show himself to people as a madman, a child, or a dumb person, although he is (all) wise.

V-51. He should neither do nor speak of anything. He should have no thoughts, good or bad. Enjoying the Self, the sage should move about, leading such a life.

V-52. He should move about the country alone, free from attachments, his senses subdued, playing with the Self and enjoying it, self-controlled, unperturbed.

V-53. Wise (but) playful like a child, well-informed but seemingly dull, (the ascetic) will travel. Learned, he may talk like a madman. Seeking food like a cow, he will tread the path of the Upanishads.

V-54-55. Neglected, insulted, deceived, envious, beaten, burdened or suffering due to denial of food by evil people or when ignorant people throw feces and urine at him and shake him in various ways, (the ascetic) desiring well-being but fallen into difficulties will rise (by the power of) the Self.

V-56-57. The honours received by an ascetic greatly diminish the wealth of his penance (yoga), but when ignorant people ignore him, he attains success in the practice of yoga (since he is freed from the ego through ordeal). Without violating the rules of good conduct, the yogi may move about in such a way that (ordinary) people may not pay attention to him; but they should never associate with him.

V-58. A Yogi (absorbed in meditation) should not harm by word, thought or physical action any being such as those born in the womb, those born from the egg and others. He should avoid all associations.

V-59. Having abandoned all faults such as passion and anger, as well as pride, greed, delusion, etc., the mendicant should remain free from fear.

V-60. Taking food given in alms, observing silence, repentance, meditation in particular, (possession of) right knowledge and dispassion – these are considered the duties of a mendicant monk.

V-61. Wearing ochre clothes, always devoted to the yoga of meditation, he may take refuge (at night) on the outskirts of a village, in the shade of a tree, or even in a temple. He should always live on alms and never eat food obtained from a single house.

V-62. The wise man (before taking renunciation) will always be on the move until he attains purity of mind; there the pure mind will renounce worldly life and move here and there.

V-63. Visualizing God (Lord Vishnu) in everything, both externally and internally, he will move at all times, silent and free from impurity, like the wind.

V-64. Unperturbed in joy and sorrow, patient and forgiving, eating whatever comes into his hands, and looking without hostility equally at the "twice-born," the cow, the horse and the deer, etc., (he will travel).

V-65. Meditating on Vishnu (who is) the Supreme Self and Lord (Ishana), reflecting on the Supreme Bliss and remembering that he alone is Brahman (he will spend time).

V-66. Thus, having become wise and having fully controlled the mind, having turned away from desires, having become naked (having become an avadhuta), always giving up all worldly affairs by thought, word and deed, and turning his face away from the illusory phenomenal world, (the sage) is liberated (from worldly bondage) by deep meditation on his Self according to the maxim of the wasp and the worm. Thus (ends the fifth chapter) the Upanishad.

VI-1. Then Narada asked his grandfather (Brahma): "Sir, (the sage attains liberation) by this practice, according to the maxim (saying) of the wasp and the worm. How is this practice (performed)?" Lord Brahma said to him: "Truthful in speech he will lead his life, with the body remaining distinguished (by the power of) wisdom and dispassion."

VI-2. Wisdom is the body (of the sage); know that dispassion is his life; calmness and self-control his eyes; mind his face; intellect his finger (kala) (consisting of sixteen parts, beginning with prana and ending with naman); the twenty-five elements his limbs, (the aggregate of) states (of waking, etc.) his five primary elements (earth, water, etc.); action, devotion, wisdom and dispassion are the branches (i.e. the arms in the form of his) waking, dreaming, deep sleep and the fourth state (turiya); the fourteen organs have the form of (unstable) pillars (anchored) in the mud. Nevertheless, as the pilot of a boat steers even from a dirty place (to a place of safety), as the driver of an (unruly) elephant, the man of dispassion should bring them (the organs) under his control by his discrimination; and considering everything except the 'I' (i.e. Self) to be false and transitory, he should always speak of himself as Brahman. He has nothing else to know except his Self. Being thus 'liberated while alive' (jivanmukta), he lives as one who has realized himself. He will never say, 'I am not Brahman,' but (will) continually feel 'I am Brahman' in the states of waking, dreaming and deep sleep; (then) having attained the state of turiya, he will merge in the state of turiyatita (incorporeal final bliss).

VI-3. (In the fourth state of turiya) day is the waking state, night is the dream state, and midnight is the deep sleep state. In one state there are four states. Among the fourteen organs, each having one function under its control, the functions of the eye, etc. (will now be described). By the eye comes the comprehension of form, by the ears of sound, by the tongue of taste, by the nose of smell, by speech of articulate expression, by the hand of grasping, by the feet of movement, by the anus of stool, by the genitals of (sexual) pleasure, and by the skin of touch. The mind which comprehends the objects depends on them (described above). (It) comprehends by means of the mind. It becomes conscious by means of the mind (chitta). It becomes conceited by means of the ego. Having specially created them, the individual Self (jiva) becomes so by conscious possession of the body. The jiva pervades the body as a householder moves in his house, conscious of his possession. Having understood (the nature of) the face (of consciousness) (in the lotus of the heart), namely, that it experiences goodness in the eastern petal, sleep and laziness in the south-east, cruelty in the southern, sinfulness in the south-west, playfulness in the western, the tendency to move in the north-west, calmness in the northern, wisdom in the north-east, dispassion in the pericarp and the thought of the Self in the fibres (the sage remains with the consciousness of the turyatita of Brahman only simultaneously with the dawn of that wisdom).

VI-4. In the state (of awareness) of life there is the first state of waking, the second of dreaming, the third of deep sleep, the fourth state of turiya; and the 'state beyond the fourth' (turyatita), when the four states are absent. The Self is only one (spoken of as having the various states of vishva, taijasa, prajna, and tatastha (the passive state). There is (only) one luminous Being, the witness, he who is free from all attributes; the sage should say (i.e. feel) that he is Brahman (one). Otherwise there are four states of waking, etc., in the waking state, four states of dreaming, etc., in the dream state, four states of deep sleep, etc., in the deep sleep state, and four states of turiya, etc., in the turiya state. Not so in the turyatita state, which is devoid of attributes. Like vishva, taijasa, prajna and Ishvara in the states of the gross, subtle and causal bodies, the witness remains as one in all states. Is the passive (tatastha) a witness? Tatastha is not a witness. Being a witness, he is not a witness alone. The jiva is affected by his states of action, enjoyment and egoism, etc. Other than the jiva, he is not affected (by the various states). If it is said that the jiva is also not affected, it is not so. There is a conscious sense of the body due to the consciousness of being a jiva and of being a jiva due to the possession of a body. There is an interference in the state of the jiva as between the ether in the pot and the all-pervading ether. Due to this interference alone, the jiva, pretending to inhale and exhale, examines (the supreme witness) through the mantra ‘hamsa (Brahman), that is, the Self’. Thus, realizing (that there is really no difference between the jiva and the supreme witness), one should give up the conscious sense of the body; thus he becomes free from body consciousness. Only such a person is considered Brahman.

VI-5. Having given up attachment, conquered anger, kept to a very moderate diet, subdued the senses and blocked the gates (of the body) with his mind, (the ascetic) should direct his mind to deep meditation.

VI-6. In secluded places, in caves and forests, the yogi, always in harmony, should always begin his meditation (on the Self) well.

VI-7. Receptions, ceremonies held in honor of manas (shraddhas) and sacrifices, religious processions and festivals and gatherings of people who know yoga and desire final liberation should never be attended.

VI-8. A Yogi immersed in meditation should move in such a way that people do not pay attention to him and insult him; but he should never deviate from the path of good.

VI-9. The three disciplines are restraint in speech, restraint in action, and perfect control of the mind; one who practices these three restraints is an "observer of the three disciplines" (tridandin) and a great sage.

VI-10. That ascetic is considered the foremost of all who goes for alms to the various houses of very learned Brahmins, like a bee for honey when the ritual fire gives no smoke and is burnt out.

VI-11. That despised ascetic who goes for alms continuously (without any limitation) remains in that order (of ascetics) without inner motivation and has no dispassion.

VI-12. That ascetic and no one else who, knowing that alms are especially obtainable in a certain house, does not go there again.

VI-13-14. That ascetic is said to be beyond castes and orders (ativarnashramin), who realizes the supreme truth which is free from body, senses, etc., which is all-witness, spiritual wisdom, the self of bliss and self-effulgent. Castes and orders, etc., pertaining to the body, are invented by a deceptive illusion.

VI-15. They (castes and orders) are never part of my Self, which is in the form of pure consciousness. He who realizes this through (the teachings of) the Upanishads will be considered as one who is beyond castes and orders.

VI-16. He whose conduct according to castes and orders has fallen away in visualizing his Self, goes beyond all (limitations of) castes and orders and remains in (the bliss of his) Self.

VI-17. The knowers of the truth of all the Vedas declare that a man is beyond castes and orders who is established in his Self, having reached the stage beyond his order (ashrama) and his caste (varna).

VI-18. Therefore, O Narada, even the castes and orders of others have been imposed on the Self by the delusion (of ordinary men); this is not done by the knowing Self.

VI-19. There are no (Vedic) injunctions, prohibitions, rules of exclusion or inclusion for those who have realized Brahman; nor is there anything else (restricting their conduct), O Narada.

VI-20-21. Unattached to all beings and even to (the attainment of) the position of the god Brahma, and having rooted out affection for everything, even for his children, wealth, etc., (the novice), full of faith in the path leading to liberation, and desirous of acquiring the wisdom of the Upanishads, should approach the Guru who has realized Brahman, with a gift in his hand.

VI-22. While pleasing him by rendering personal service attentively for a long time, he should always listen with great attention (to his interpretation) of the truths of the Upanishads.

VI-23. Free from the sense of 'mine' and egoism, devoid of all attachment and ever possessed of peace, etc., he visualizes the Atman in his Self.

VI-24. Dispassion always comes (to a person) only when he sees the shortcomings of worldly life. Renunciation will come to him who is dissatisfied with life in the world. There is no doubt about this.

VI-25. He who (truly) desires liberation is called a paramahamsa. (Before attaining this state) the ascetic should practice (in his life) the wisdom of the scriptures, which is apparently the only means of liberation, by listening to the exposition of the Upanishads, etc.

VI-26. To attain scriptural wisdom (which leads to self-realization), the sage, called paramahamsa, must be endowed with all the qualities such as tranquility, self-restraint, etc.

VI-27-29. Deeply absorbed in the practice (of the wisdom) of the Upanishads, calm, self-controlled, conquering the senses, fearless, ever free from the sense of 'mine', unaffected by the pairs (opposites), without dependents or other things (the ascetic) should wear a torn loincloth and have his head shaved; or he may be bare. The wise, learned in the Vedanta, a practitioner of Yoga, free from the sense of 'mine' and egoism, unperturbed towards friends, etc., friendly to all beings, alone, a man of wisdom and self-control – (such an ascetic) crosses (the ocean of worldly suffering), and no one else.

VI-30. (As a novice) he should be devoted to the welfare of his elders and reside there for a year (in the guru's abode). He will always be vigilant in observing the minor vows (niyamas) as well as the great moral duties (yamas).

VI-31. Then at the end (of the year), having attained the excellent yoga of wisdom, he should travel throughout the country in accordance with (literally, without opposition) right conduct.

VI-32. After this, at the end of another year, he should give up (even) the excellent wisdom of Yajnavalkya and the triad of orders (kuticaka, etc.) and attain the state of paramahamsa.

VI-33. And having taken leave of the gurus (elders and teachers), he should indeed travel throughout the country, giving up all attachments, suppressing anger, being very moderate in food and subduing the senses.

VI-34. These two (people) do not prosper because of incompatibility in their actions; the householder who does not engage in productive work, and the mendicant monk who is busy with work.

VI-35. Seeing a young beautiful woman, (he) becomes inflamed with passion, and drinking liquor, he becomes intoxicated. Therefore he should avoid from afar a woman who is poison to the eyes.

VI-36. Intercourse with women, as well as chatting with them and sending them on errands, their dancing, music, laughter and scandals about them – all this (the ascetic) should avoid.

VI-37. Neither (ceremonial) bathing, nor muttering of prayers, nor worship (of the gods), nor offering of oblations to the gods, nor means of attaining anything, nor fire ritual, etc., should be practised by him here, O Narada.

VI-38. He should not (do) worship (the gods), offer sacrifices to the Manas, perform pilgrimages and observe vows; he has neither righteous conduct (dharma) nor unrighteous conduct (adharma); and he has no rules (of conduct) nor worldly actions.

VI-39-41. The yogi should give up all (worldly) duties and those that correspond to popular practices in everything. The wise ascetic, the yogi whose mind abides in the highest truth, should not destroy insects, worms, moths, nor trees. With thy attention ever turned inward, thy mind pure, equanimous, thy mind filled with the Self, giving up internal contact (with external objects), let thou, O Narada, move freely in the world. Travelling alone, the ascetic should not move in an anarchic country.

VI-42. Without praising anyone, without bowing to anyone, without uttering "svadha" (since he does not worship any manas), living in unstable (abandoned houses) and hills, the ascetic should move about without any restrictions. Thus (ends the sixth chapter) the Upanishad.

VII-1. Then when they were asked about the restrictions (of the conduct) of an ascetic, the god Brahma said to them before Narada. (The ascetic) being dispassionate, should reside in a permanent abode during the rains and move about for eight months alone; he should not (then) remain in one place (continuously). A mendicant should not remain in one place like a deer out of fear. He should not accept (any offer to prolong his stay) which prevents his departure. He should not cross a river (by swimming) with his own hands. He should also not climb a tree (for fruits). He should not attend a festival in honour of any god. He should not subsist on food from one place (only). He should not perform external worship of the gods. Having given up everything except the Self, and living on food received as alms from many houses, as the bee (collects honey), becoming lean without increasing fat (in the body), he should give up (fattening) ghee, which is like blood. (He should consider) receiving food in one house (as) the acceptance of) meat, anointing himself with fragrant ointment as the anointing of the impure, molasses as an outcast, clothing as a plate of another's leftovers, an oil bath as attachment to women, the enjoyment of friends as urine, desire as beef, a place previously known to him as an outcast's hut, women as snakes, gold as deadly poison, an assembly hall as a graveyard, the capital as a terrible hell (kumbhipaka), and food in one house as pieces of flesh of a corpse.

Having rejected the view of others as different from himself, and also the ways of the world, having abandoned his native place, avoiding places previously known to him, remembering the bliss of the Self, like the joy of finding a forgotten object, and forgetting the pride of his body and native place, recognizing that his body deserves to be discarded like a corpse, he should remain aloof, leaving the place of his children and near relatives, as does a thief released from prison. Subsisting on food obtained without effort, devoted to meditation on Brahman and Pranava and freed from all (worldly) occupations, having burned away passion, anger, greed, delusion, pride, envy, etc., and unaffected by the three gunas (sattva, etc.), free from the six human ailments (hunger, thirst, etc.), devoid of change due to the six states (of beings, namely, origin, existence, etc.), truthful in speech, pure, not hating anyone, (living) one night in a village, five nights in a city, five nights in sacred places, five nights in holy places on the banks of sacred rivers, without a permanent abode, with a steady mind, never uttering a lie, he may live in mountain caves; he should travel alone, (but intending to observe the four months of rest during the rains, chaturmashya), he may travel in the company of another person towards the village, and in three or four towards the city.

(The rule is) that the mendicant should travel alone. He should not allow the fourteen organs to play freely there. Enjoying the wealth of dispassion obtained through full knowledge (of the transitory nature of worldly life), (firmly) resolving in himself that there is none other than his Self and no other distinct from it, seeing his own form everywhere and (thus) attaining liberation while alive (jivanmukti), and conscious of his fourfold Self (visva, viraj, otir and turya) until the end of the reign of the prarabdha-karman, (the ascetic) should live meditating on his Self until his body falls.

VII-2. (This is) bathing in three periods (sandhya) of the day by the ascetic kuticaka, twice by bahudaka, once by hamsa, mental bathing by paramahamsa, bathing (i.e. rubbing) with sacred ashes by turyatita and air bath by avadhuta.

VII-3. Kuticaka should apply the perpendicular mark of sandalwood on the forehead (urdhvapundra), bahudaka three horizontal lines of sacred ash (tripundra), hamsa (either) urdhvapundra or tripundra, paramahamsa rubbing sacred ash, turyatita the mark of sandalwood (tilakapundra), avadhuta nothing at all (or) turyatita and avadhuta (have nothing at all).

VII-4. The Kuticaka should shave (in each of the six) seasons, the Bahudaka should shave (at the end of) two seasons, the Paramahamsa should not shave or, if shaving, should shave once in six months (during the solstice, Ayana), and the Turyatita and Avadhuta should not shave.

VII-5. The Kuticaka takes his food in one house, the Bahudaka collects alms from door to door like a bee collects honey, the Hamsa and Paramahamsa use their hand as a vessel (i.e. a begging bowl), the Turyatita has a cow's mouth (i.e. food is placed in his mouth), and the Avadhuta takes food at random (like a python).

VII-6. The Kuticaka (wears) two garments, the Bahudaka one garment, the Hamsa a piece (of cloth), the Paramahamsa either naked or wears one loincloth, the Turiyatita and Avadhuta naked (literally they remain as they were at birth). The Hamsa and Paramahamsa wear a (deer) skin, not the others.

VII-7. Kuticaka and bahudaka (practice) worship of the gods, hamsa and paramahamsa worship mentally, turiyatita and avadhuta realize "I am That" (i.e. they identify the individual soul with the supreme spirit).

VII-8. Kuticaka and bahudaka have the right to recite mantras, hamsa and paramahamsa to meditate (on them), turiyatita and avadhuta have no right to either of these two (practices), (but) turiyatita and avadhuta have the right to give instructions on the great texts of Vedanta; so does the paramahamsa. Kuticaka, bahudaka and hamsa have no right to give instructions to others.

VII-9. Kuticaka and bahudaka (should meditate on) the pranava of humans (the external pranava, consisting of four matras, i.e. units of measurement), hamsa and paramahamsa on the antarapranava (consisting of eight matras), turiyatita and avadhuta on the Brahma-pranava (consisting of sixteen matras).

VII-10. The Kuticaka and the Bahudaka will listen (to the exposition of the Vedanta), the Hamsa and the Paramahamsa will reflect upon them, the Turiyatita and the Avadhuta will have deep and repeated meditation upon them. The rule is that all these (ascetics) should meditate on the Self.

VII-11. Thus the aspirant for liberation, ever remembering the liberating mantra (Om), which enables him to cross (the ocean of) worldly life, will live "liberated while alive"; the ascetic must seek the means to attain the final bliss (kaivalya) according to the rules of the particular order (of ascetics in which he is placed). Thus (ends the seventh chapter) the Upanishad.

VIII-1. Then Narada requested the god Brahma, "Be merciful to expound the saving mantra for ending the course of worldly life." Having agreed to this, the god Brahma began to expound it. Om (is) Brahman in the way of considering it as consisting of many separate bodies (vyashti) and as consisting of parts, each of which is coessentially identical with the whole (samashti). What is vyashti? What is samashti? Samhara-pranava and srishti-pranava are of three kinds: internal pranava (antah-pranava), external pranava (bahya-pranava), and the combined internal and external pranava (ubhayatmaka-pranava). (One) Brahma-pranava is (sometimes) the internal pranava (consisting of eight matras, i.e. units of measurement) and the practical pranava (vyaharika-pranava). The external pranava and the pranava of the sages (arsha-pranava). The union of the internal and external pranava is the virat-pranava. Samhara-pranava, Brahma-pranava and ardhamatra-pranava. (Thus, Brahma-pranava is of eight types: samhara-pranava, srishti-pranava, antah-pranava, bahya-pranava, vyavaharika-pranava, arsha-pranava, virat-pranava and ardhamatra-pranava).

VIII-2. Om is Brahman. Know that Om, consisting of one syllable, is the antah-pranava. It is divided into eight (matras, units of measurement) – the vowel a, the vowel u, the consonant m, the half-syllable (ardha-matra), nada, bindu, kala and sakti. Therefore it is not four (as its chief matras say). The vowel a has ten thousand parts, the vowel u has a thousand parts, the letter m has a hundred parts, and the ardhamatra-pranava has infinite parts. The virat-pranava is attributed (saguna), and the samhara-pranava is attributeless (nirguna), and the utpatti-pranava consists of both (saguna and nirguna). The virat-pranava is elongated (pluta in Sanskrit). Samhara-pranava is pluta-pluta.

VIII-3. The virat-pranava consists of sixteen matras and is beyond the thirty-six primary substances. What are its sixteen matras? They are listed: the vowel 'a' is the first, the vowel 'u' is the second, the letter 'm' is the third, ardhamatra is the fourth, bindu is the fifth, nada is the sixth, kala is the seventh, kalatita is the eighth, shanti is the ninth, santyatita is the tenth, unmani is the eleventh, manonmani is the twelfth, puri is the thirteenth, madhyama is the fourteenth, pashyanti is the fifteenth and para (the transcendental) is the sixteenth. Again, although Brahma-pranava alone attains the state of possessing or not possessing attributes (saguna and nirguna), it attains the state of possessing 128 matras due to the dual nature of prakriti and purusha, each of which has sixty-four matras.

VIII-4. This (Brahma-pranava) is the support of all, the supreme effulgence and the lord of all – thus (the sages with true vision) look upon it. It consists of all the gods, and the support of the entire universe (the Lord) is in it.

VIII-5. It consists of all syllables; it is Time; it consists of all scriptures and is auspicious (Shiva). It is the most excellent of all the Vedas and consists of (the essence of) all the Upanishads; it (Om, Atman) is to be sought.

VIII-6. The past, present and future constitute the three periods – the indestructible syllable Om (permeates and transcends) them; know that it is the beginning (of all) and the giver of final bliss.

VIII-7. The same (Om) which is Atman has been described by the word Brahman. Similarly, experiencing it as one (without a second), ageless, immortal, Om and superimposing Om with the body (on Brahman), he becomes one with it. Know for certain that the triple Atman is the supreme Brahman.

VIII-8. One should meditate deeply on the supreme Brahman in the due order of the vishvas, etc. (vishva, viraj, otir and turya).

VIII-9-11. This Atman is fourfold – as the experiencer of the gross aspect (as vishva) when he is an individual in the gross aspect, as the enjoyer (of the world) in the dream state in the subtle form when he has assumed the subtle form (taijasa), as (the enjoyer of bliss) in the state of identity (of prajna and Ishvara), and as the enjoyer of bliss (in the state of turya). The Atman consists of four padas (quarters). Vishva, consisting of four stages (vishva-vishva, vishva-taijasa, vishva-prajna and vishva-turya), is the Vaishvanara Purusha. He functions in the waking state. He perceives the gross forms (of the phenomenal world) and experiences them. He has nineteen faces (five senses of perception, five senses of action, five vital airs and four internal senses of manas, buddhi, ahamkara and citta), has eight limbs (sky as head, sun and moon as two eyes, directions as ears, sea as lower abdomen, earth as feet), moves everywhere and is the master (prabhu).

VIII-12-13. This vishva(-jit) is the first pada (of Atman).

[Vishva (the visvapada of Atman) has four aspects in the four states of waking, dreaming, deep sleep and turiya. In the waking state it functions through the senses and perceives sight, etc., of objects. This is wakefulness in the waking state (jagrat-jagrana). Its experiencer in the individual aspect is vishva-visva (a further division into the vishva aspect of the visvapada of Atman); in the collective aspect it is virat-viraj. In the individual and collective aspects it is otir-otir. When the mind grasps objects without the functioning of the senses, it sees a dream in the waking state (jagrat-svapna); its experiencer is vishva-taijasa (taijasa is an aspect of vishva). When a person is not aware of anything but remains as if unconscious, then it is sleep in the waking state (jagrat-sushupti); its experiencer is vishva-prajna (prajna is an aspect of vishva). When a person is in equanimity due to the grace of the guru or the fruits of his good deeds (punya), as if he were in samadhi, and behaves as an observer (saksin), it is turiya in the waking state (jagrat-turiya). Its experiencer is vishva-turya (turya is an aspect of vishva)].

The second pada (of the Atman) – taijasa – also has four aspects (taijasa-visva, taijasa-taijasa, taijasa-prajna and taijasa-turya) and is the lord of beings, Hiranyagarbha. He acts as the master in the dream state. He perceives subtle forms (of the phenomenal world) and experiences them. Although he has eight limbs, he is one and non-different, O Narada (literally: tormentor of enemies).

VIII-14-16. [When in the dream state the Atman experiences sight, etc., of objects through the dream eyes, etc., without the active functioning of the mind, that is, waking in the dream state (svapna-jagarana), and its experiencer is taijasa-visva (visva is the taijasa aspect). Its experiencer is sutra-viraj in the collective aspect of the experiences of the svapna-jagarana state; it is the 'otir' aspect of anujnatira in the individual and collective aspects. When in the dream state the Atman enjoys objects only by the mind without the functioning of the 'eyes' (etc.) during sleep and without the state of swapna-jagarana, it is the state of swapna-svapna (dream in the dream state). Its experiencer is taijasa-taijasa (the taijasa aspect of the taijasa-pada of the Atman). When there is no experience of the states of svapna-jagarana and svapna-svapna and there is no perception either by the "eyes" of sleep, etc., or by the mind, and there is complete forgetfulness of external objects and the self, this state of insensibility is svapna-sushupti (the state of deep sleep in the dream state). The Atman that experiences this state is taijasa-prajna (the prajna aspect of taijasa-pada of the Atman). When, due to the performance of good deeds, there are no perceptions of the three previous states of the dream state and the Atman remains in the turiya state of the dream state, when the neutral state (the witness state) of the general and particular experiences of the external world and the internal senses shines, this state is svapna-turya (the turiya aspect of the dream state), and the Atman that experiences it is taijasa-turya (the turiya aspect of taijasa-pada of the fourfold Atman].

When a person is asleep and does not crave for desires and does not see any dreams, it is undoubtedly deep sleep. In this state, the fourfold prajna (as prajna-visva, prajna-taijasa, prajna-prajna and prajna-turya) functions, which is called the third pada of Atman. This Atman is one, remains in the state of deep sleep, is full of wisdom, enjoys happiness, consists of eternal bliss and remains in the heart of all beings; however, it enjoys bliss, has a mind instead of a face, is omnipresent and indestructible and is Ishvara.

VIII-17. He is the lord of all, omniscient and subtle in conception. He pervades all beings; he is the origin, beginning and destruction of all.

VIII-18. All these three stages (of waking, dreaming and deep sleep) are obstacles to the destruction of all the actions of beings (i.e. to Self-realization); therefore they are akin to the deep sleep state; it is really a dream and is said to be an illusion only. [In the deep sleep state, when a person remaining in either of the two states of waking or dreaming desires to enter the deep sleep state and experiences the false idea of the form, etc., of objects by the eyes, etc., that is the waking state in deep sleep (sushupti-jagrat); its experiencer in the individual aspect is the vishva aspect of prajna; in its collective aspect it is the viraj aspect of bija-Atman; in the combined individual and collective aspect it is anujnaikarasotir. In the state of deep sleep, when the Atman is free from the false notion of form, etc., of external objects and occupies a position in one of the states of waking or dream, experiences the false notions of form, etc., of objects, then it is the state of dream in deep sleep (svapna-svapna). The experiencing Atman is then prajna-taijasa (the taijasa aspect of prajna). Again in deep sleep, when the Atman, though experiencing the false notion of form, etc., of objects with the false activities (seeing, etc.) that permeate consciousness (chaitanya), yet does not experience them as stagnant, then it is the state of deep sleep within deep sleep. Then the experiencing Atman is prajna-prajna (the aspect of prajna inherent in prajna). Again in the state of deep sleep, when the Atman enjoys bliss, remaining a witness to the experiences of the three previous stages in deep sleep, then this is the state of deep sleep turiya, and the experiencing Atman is prajna-turiya (aspects of turiya prajna)].

VIII-19-20. The fourth (pada, turya), though fourfold (as aspects of turya-visva, turya-taijasa, turya-prajna and turya-turya), is in reality one essence of pure consciousness, for the reason that each of them (visva, etc.) culminates in the state of turya. (The state of turya) forms the basis for differentiation (of the Atman) as otir, anujnatir and anujnana (i.e., anujnanaikarasa). These three different states are (in reality) sushupta (since they merely constitute the curtain of turya-turya, which is the supreme bliss) and consist of the internal state of sleep. Knowing that (everything except turya-turya) is mere illusion, the next moment one essence of pure consciousness remains.

VIII-21. [Since turya-turya, being a single state of bliss, is incapable of subdivision into individual, collective, and partly individual and partly collective aspects, turya itself has no fourfold nature, but only three (excluding turya-turya). This threefold nature of turya can be explained as follows: Since there are differences in external objects, the knower of Brahman perceives them with his senses, but without distinction; this state is turya-jagarana; the Atman that experiences this state individually is turya-visva, collectively it is turya-viraj, partly individually, partly collectively it is avikalpa-otir. When the knower of Brahman, with the weakening of all sense activities, perceives the unity of the Self with Brahman with his mind alone, that is the state of turya-svapna; the Atman that experiences this is turya-taijasa. When a person is in deep meditation without distinctions (nirvikalpa-samadhi) and remains as if in a state of suspended animation, this is the state of turya-sushupti, and the experienced Atman is turya-prajna.]

Here is the clear injunction that turya-turya is by no means gross wisdom (since it is not otir-otir, which is the same as vishva-vishva and viraj-viraj experiencing the state of jagrat-jagarana), nor certainly subtle sensitivity (since it is different from taijasa, sutra and anujnatira of the state of svapna-jagarana), nor pure consciousness (prajna), (since it is different from otir-avikalpa, the same as vishva, viraj and turya forms of consciousness, revealing the presence or absence of jagrat-jagarana and other states), nor anywhere else, O sage.

VIII-22. It is neither non-consciousness (aprajna) (since it is far from anujnatir-otir, identical with taijasa-visva and sutra-viraja, which have no external perception in the state of svapna-jagarana), nor gross nor subtle consciousness (since it is beyond the sphere of otir-anujnaikarasa, identified with visva-prajna and viraja-bija of the state of jagrat-svapna, which is beyond the sphere of true knowledge), nor exclusive intelligence (since it is not within the sphere of anujnatir-anujnaikarasa, identified with taijasa-prajna and the sutra-bija of the form of exclusive intelligence functioning in the state of svapna-svapna), and is never perceived (since it is beyond the sphere of anujnatir-anujnatir, identified with taijasa-taijasa and sutra-sutra, deluded by the vision created by the mind in the state of svapna-svapna).

VIII-23. It cannot be defined (since it is different from anujnaikarasa-anujnatira, identified with prajna-taijasa and bija-sutra, which can be known only through the ignorance of the Atman in the state of swapna-svapna), it cannot be conceived (since it is different from anujnaikarasa-otira, identified with prajna-visva and bija-viraj, which can be known through the ignorance of the Atman in the state of swapna-jagarana), it cannot be expressed (since it is different from anujnaikarasa-avikalpa, identified with taijasa-sutra-turiya, which manifests the presence or absence of swapna-jagarana and other states in the state of swapna-turya), it is beyond thought (since it is beyond anujnaikarasa-anujnaikarasa, identified with prajna-prajna and bija-bija in the state of svapna-svapna, having only the recollection: "I know nothing about this state"), it cannot be named (since it is not affected by the perception of anujnaikarasa-avikalpa, identified with prajna-bija-turya, which could be called a witness of the presence or absence of svapna-jagarana and similar states in the state of svapna-turya), is also the essence of conviction in the one Atman (since it is different from the perceptions of avikalpa-otira, identified with turya-visva-viraja, experiencing the state of turya-jagarana), is the remover of worldly life (since it cannot bear even the smell of avikalpa-anujnatira, identified with turya-taijasa-sutra, which in some cases does not put an end to worldly life and which experiences the state of turya-svapna), is motionless (calm; since it is different from the experience of avikalpa-anujnaikarasa identified with the turya-prajna-bija experiencing the state of turya-svapna), is auspicious (since it is the same as the final bliss – kaivalya – in the disembodied state) and is non-dual (since it has the form of the highest non-dual state without an opposite part) – this (the knowers of Brahman) consider as the fourth (turya-turya); this (is the same as) Brahma-pranava. This is to be realized and not anything else (called) turya. This (turya-turya) is a support for those seeking liberation, as the sun is (for the phenomenal world); it is self-effulgent (since it is the source of effulgence for the sun, etc.); it is the ether of Brahman (since it has no opposite); he is always shining, because he is the transcendental (beyond) Brahman. Thus (ends the eighth chapter) of the Upanishad.

IX-1. Then Narada asked, "What is the true form of Brahman?" Lord Brahma replied (explaining) the true form of Brahman. Those who consider Him (the transcendental Brahman) as one and themselves (the individual Self) as another, are beasts, though not beasts in their (true) nature. The wise (sage) who has thus realized (that the individual Self and Brahman are identical) is liberated from the jaws of death (i.e., belief in duality leads to death and renunciation-birth; belief in non-duality leads to immortality). There is no other way known to attain the goal (ultimate bliss).

IX-2. Time (is the root cause of worldly life, say some philosophers), nature (… say the Mimamsas), chance (… say the atheists), the (five) elements (… say the Jains, who believe in the eternity of the world), matter (prakriti) (… say the Shaktas), Purusha (Hiranyagarbha) (… say the Yogis) – hence the reasoning (about the cause of worldly life). Their combination is not (the cause) because of the existence of the Self. The Self is also incapable (of being the cause) because it is subject to happiness and unhappiness.

IX-3. They (the knowers of Brahman), having resorted (anugata) to the yoga (yoga) of deep meditation (dhyana), have come to know the power (maya) of the self-luminous Atman, well hidden by its own attributes (sattva, etc.), which alone controls all these causes, including time and the individual Self.

IX-4. (Maya, under the direction of the Saguna Brahman – Ishvara – created the universe. Brahman Himself does not perform any actions, for He is nishkriya.) (They perceived) this (world resembling a chariot wheel) in one sheath (maya), covered by three (gods Brahma, Vishnu and Shiva, possessing the power of creating, maintaining and removing the world, due to their connection with the three gunas), possessing sixteen powers (kalas), having fifty spokes with twenty nails (in the form of the senses and their objects), having six groups of eight (ashtakas) with one fetter (desire) of many forms, with three kinds of paths and having delusion, which is the cause of two (good and sin, based on love and hatred).

IX-5. We think of that (river) whose water flows in five ways (currents), which has five fierce mouths due to five causes, whose waves are the five vital winds, whose source is (the ego) which controls the five senses of perception, which has five whirlpools, whose speed of flow consists of the five sufferings, which has fifty divisions and which has five junctions.

IX-6. In this wheel of Brahman, which is (the cause of) the life of all, (the substratum of) the dissolution of all, and vast (far vaster than the sky), revolves Hamsa (Paramatman in the form of the individual Self). Having considered himself as separate (as the individual Self, as the ether in the pot in relation to the all-pervading ether), and Brahman as the controlling Self (he revolves in the wheel of worldly life); and then having become beloved by Him (having realized the truth in "Thou art That" and "I am Brahman") (the individual soul) attains immortality.

IX-7. This (described earlier as distinct from the Saguna-Brahman or Ishvara) has indeed been sung (in the Upanishads) as the supreme Brahman; upon It (the essence of Pranava) the triad (is superimposed), and it is the support (of the phenomenal world) which is in itself; it is imperishable. The Vedic scholars, realizing the difference (between the Self and Brahman as false) and wholly devoted to It, are absorbed in the transcendent Brahman.

IX-8. The Lord upholds the universe as one (cause and effect), the perishable (phenomenal world) and the imperishable (maya), the manifest (nature) and the unmanifest (cause, maya). The individual Atman is considered powerless because of its nature as an experiencer (pleasure and pain); realizing the self-effulgent Being, it is freed from all bonds.

IX-9. The omniscient and the ignorant are the two uncreated beings; (the former) is the Lord and (the other) is powerless (anisha); there is indeed one uncreated (prakriti) which is meant for the things of experience and the experiencer. The (transcendent) Atman is unlimited and omnipresent and is not the agent (of actions). When (a person) realizes that these three (Ishvara, the individual Self and prakriti) are Brahman (he becomes Brahman).

IX-10. Prakriti (pradhana) is perishable; the Lord (Hara, who dispels ignorance) is immortal and imperishable. The one self-effulgent Being rules over the perishable (prakriti) and the individual Atman. By repeated deep meditation on Him and concentration of the mind (in yoga, "I am He") and by realizing the true reality (there must be) the disappearance of the universal illusion (maya) at the end (of one's ignorance).

IX-11. Having realized the self-effulgent Lord (as identical with the Self), one is freed from all bondage; with all sufferings destroyed, there is an end to birth and death. Deeply meditating on that (that he is nothing but that reality) and when the distinction between the body (and the Self has disappeared) (the sage) realizes the third supreme state (of Parameshvara) and (in it) the final bliss (kevala), and (thus) realizes himself.

IX-12. This (Brahman) is to be realized (as one's Self), it is eternal and present as the individual Atman; for there is nothing else worthy of realization. Having considered (with illusory vision) the experiencer (individual Atman), the objective world (of experience), and Ishvara (the ruler) (as different), (know) that this whole triad has been declared (by the Vedanta scholars) to be Brahman (the only one).

IX-13. The means of realizing this Brahman are Brahma-vidya (the teaching of the Upanishads) and penance (i.e. deep meditation); it depends solely on the Upanishads (for its realization).

IX-14. To him who thus understands and meditates on his Self alone, "what error, what sorrow can there be for him who contemplates unity?" Thus, (the separateness of) the Viraja, the past, the present and the future (disappears, and they) become the form of the indestructible (Brahman).

IX-15. Subtler than the atom, greater than the great, I am situated in the heart of this (every) being. You see that transcendental Lord, who is free from passions by the grace of the creator and (thus) becomes free from sorrow.

IX-16. Having no hands and legs, (the Lord) moves quickly and seizes (objects); without eyes He sees; without ears He hears. He knows things that are to be known (without mind, for He is omniscient); no one knows Him. (The Vedanta scholars) speak of Him as the supreme transcendental Purusha (supreme Consciousness).

IX-17. The wise (yogi) feels no sorrow after realizing the Atman, which is incorporeal, transcendental and all-pervading and which is present in (all) bodies, which are impermanent.

IX-18. That transcendental (Being) support of all (as Vishnu), whose powers are beyond (the reach of) thought, who is to be grasped by the esoteric meaning of all the Upanishads, and who is greater than the (indestructible) great, is to be grasped; at the end of all (phenomenal) the liberator (literally "the harbinger of the death of avidya-ignorance") is to be known.

IX-19. (All)wise, (the most) ancient, the most exalted of living beings, the Lord of all, adored by all the gods, and without beginning, middle and end, infinite, indestructible and support (literally mountain) for (the gods) Shiva, Vishnu and Brahma (should be realized).

IX-20. This whole universe, consisting of five elements and remaining in five, which becomes infinite in variety by their fivefoldness, is permeated by it (the Atman as antaryamin, etc.); but it is immense by parts (thus) fivefold; (for) it is the highest of the high and greater than the great, and eternally auspicious by the effulgence of its own form. (Thus the seeker of liberation should realize the "I" as Brahman).

IX-21. Neither he who has not abstained from evil conduct, nor he who is not peaceful, nor he who is not fixed in meditation, nor he whose mind is not tranquil, can realize it (Brahman) through (mere) knowledge (of scripture). (He who acquires true knowledge (prajnana), abstaining from the evils described above, realizes Brahman).

IX-22. The Supreme Self (remaining in the individual self) does not reveal itself to him (who considers it) as internally wise, nor externally wise, nor gross, nor subtle, nor knowledge, nor ignorance, nor knowledge of both (external and internal), nor intelligible, nor directly connected with worldly activities. He who realizes this thus becomes liberated; he becomes liberated. Thus said the god Brahma.

IX-23. The Mendicant Bhikkhu is the Knower of the True Nature of the Self. The mendicant bhikkhu travels alone (for duality is foreign to him even in a crowd). Like a deer timid with fear, he remains (without mixing with company). He does not stand in the way (of the progress of others). Having abandoned everything except his (naked) body, maintaining his life like a bee (by collecting food from various places) and deeply meditating on his Self and seeing no difference in all things from his own Self, he becomes liberated. This mendicant bhikkhu, abstaining from being the agent of all (worldly) actions, freed from (the duties of) preceptor, disciple, scripture, etc., and having abandoned all connections of the phenomenal world, is not affected by delusions. How can a mendicant bhikkhu, deprived of wealth, be happy? He is rich (for he has the wealth of Brahman), beyond both knowledge and ignorance, beyond pleasure and pain, illuminated by self-effulgence, celebrated among all (men), omniscient, the bestower of all great powers, the lord of all – thus he considers himself. This is the highest place of Lord Vishnu, where the yogis, having reached it, never return (from there). There the sun does not shine, the moon does not shine. He never returns (to worldly life), he never returns. This is the final bliss (kaivalya). Thus (ends) the Upanishad. End of the ninth chapter (and of the entire Upanishad).

Om! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is favorable, O you worthy of worship!
Let us enjoy the life span given by the Devas,
Praising them with your body and limbs firmly!
May the glorious Indra bless us!
May the all-knowing Sun bless us!
May Garuda, the thunderer of evil, bless us!
May Brihaspati grant us prosperity!
Om! Let there be Peace in me!
May there be Peace in my surroundings!
May there be Peace in the forces that act upon me!

This ends the Narada-parivrajakopanishad, which belongs to the Atharva-veda.