Upanishads

PARA-BRAHMA-UPANISHAD

Atharvaveda
Sanyasa group of Upanishads

Om shanti shanti shanti.

1. Then Shaunaka, the great householder, duly approached the venerable sage Pippalada of the Angirasa race and asked him: "(All the diversity of created things) must have been present in the divine ether of the heart of Brahman (Hiranyagarbha). How did the great God create them from himself in different forms, and what is this great and powerful knowledge?" Pippalada replied to him: "The most excellent knowledge of Brahman, which I will now explain, is that Brahman alone is the Truth. This (knowledge) shines brightly in the city of the transcendental Brahman, which is beyond rajas (and other gunas), partless, pure, indestructible and supports the energy, power of the senses and vital winds (pranas). He is the creator of a large number of individual souls, and He also limits (restrains) their external vision. Remaining in the city of his Atman, the ascetic realizes the Unity with Brahman, without committing any karmic activity. But if a person considers himself the doer (performer) of any deeds and actions, then he inevitably reaps the fruits of his actions (i.e., he constantly revolves in the continuous wheel of births and deaths), just as a farmer reaps the harvest from his field. A person who knows the true nature of action (karma), does not commit karmic actions, since he works without any attachment (to the action itself and to its fruits). Knowing the secret of action (which is) that disinterested action leads to liberation, the wise man should perform actions without attachment. A person with the ability to discern (between the eternal and the transitory) does not bind his inner Atman with the web of selfishly motivated actions. Selfless activity does not bind one to samsara—this is the Truth. Activity that does not pursue selfish goals does not bind a person with the fetters of endless worldly desires.

2. The deities who exercise control over the vital breath (prana) are Vishva, Viraj, Otir, and Turiya. There are also four nadis (nerve channels), where the pranas and guiding deities reside. The first two are active in the tired Rama and Arama during wakefulness and dream sleep, and the others are active during deep sleep. sleep (without dreams), like a hawk flying in the sky. Just as a hawk flying in the sky returns (when tired) to its home, to its nest, so the Atman, having been in the states of wakefulness and dreaming sleep, rests in deep sleep (without dreams). This Atman, resting in the golden transcendental sheath (the ether of the heart), and being immortal, remains active in the three nadis (Rama, etc.). One part (pada) of this is avidya; three-quarters (i.e., parts, padas) of this are the state of Brahman. The jivatma, freed (purified) from karma, returns to its natural state (svarupa) and attains liberation. The jivatma is in avidya only when it imagines that it is different from the Tripada-Brahman; this delusion does not allow it to escape samsara.

Although the jivatma resides in the golden transcendental sheath (the ether of the heart), yet due to avidya it experiences the states of wakefulness, etc. Just as Devadatta (i.e. any person), awakened from sleep by a poke with a stick, does not return to sleep immediately after waking up, so the jivatma, having received the knowledge of Vedanta, is not mistaken about the three states (wakefulness, etc.); possessing the wisdom of Vedanta, the jivatma is no longer tainted by either good or bad actions (i.e., karma). This is like how a small boy experiences joy without having any specific desires, regardless of the things that surround him. Just as the radiant being (jivatma), (tired in the states of wakefulness and dreaming,) joyfully enters the realm of deep sleep, so he experiences happiness, realizing his Unity with the supreme radiance Brahman, who emits a dazzling radiance around Himself, and by whose reflected light all material luminaries (the sun, moon, etc.) shine. Thus, the heart (chitta) merges into the supreme Brahman, and Paramatman enjoys happiness. Pure color (that is, the state of non-difference, abheda) is attained by the grace of Ishvara. And by the same path of turiya-svapna (absorption in the fourth state), He gives rest to the jivatman. Just as a larva moves from one place to another, the jiva moves from the waking state of turiya to the sleeping state of turiya; this desire (to move from one state of turiya to another) arises by the grace of Ishvara. And through this, the jiva enjoys within itself (practicing deep meditation, Savikalpa and Nirvikalpa Samadhi).

The union (combining, i.e., parallel existence) of the individual and higher consciousnesses is rejected, since it contains a tinge of difference. (When there is only non-difference, i.e., absolute Unity), then this is the highest state (i.e., Brahman), and there is nothing else. When the study of the Scriptures does not lead to Self-realization, then one should try to practice Ashtanga Yoga. That which is the source of Indra (Ishvara) is invariably there, as the source of the Veda (i.e., Parameshvara). Beyond (the conditioning) of good and bad, he (the ascetic) is not tainted by random good or bad actions. This shining Being provides patronage to other gods (like the god Brahma), It is the vigilant "inner controller" in the form of unattached (to objects) pure consciousness, Purusha, Hamsa Pranava, the supreme Brahman. This is not the primary Prana (vital breath). Pranava is the jivatman itself. This state of the jivatman is the primary radiant essence. And how can one who knows (the true nature of Pranava) thus assert the difference between the jivatman and Brahman? Therefore, he understands that the jivatman is Brahman.

3. And then, for this person who has realized (Unity), Reality (i.e., true wisdom) forms both the inner topknot (hair, i.e., crest) and the sacred thread. A Brahmin, thirsting for liberation (from samsara), is allowed to ignore the external formal signs of his status in favor of internal ones. Wearing the externally visible topknot and sacred thread is obligatory only for householders (grihasthas) engaged in the performance of rituals and ceremonies. The distinctive feature of possessing the inner sacred thread is the awareness of the Unity of one's Soul and Brahman, union with inner Reality.

4. Avidya neither exists (since the cause of the world is invisible), nor does it non-exist (since the effect is visible as the phenomenal world), nor is it simultaneously existent and non-existent (since these two states are incompatible). Avidya is neither different (from Brahman, since it has no independent existence), nor non-different (since it is not an essence (i.e., not a substance)), nor is it simultaneously different and non-different (since this is impossible). It is partless (since parts are absent from the cause), nor partless (since the effect obviously has parts, i.e., is broken into many parts), nor a combination of both. Therefore, avidya-maya is indescribable, anirvachanya. This avidya-maya must be completely destroyed through the realization of the Unity of the jivatman and Brahman; for it is the cause of illusion. These complex nuances must be understood in this way.

5. There is nothing other than the fourfold Brahman (i.e., turyatita). There are four places for realizing the inner Jiva-Brahman, which consists of four padas within the body. (The four padas of vyasti are: Vishva, Taijasa, Prajna, and Turiya. The four padas of samasti are: Viraj, Sutra, Bija, and Turiya). In the eyes, throat, heart, and head are the (four) states of waking, dreaming, deep sleep, and turya. (Furthermore, the Atman is to be cognized, realized, as) the fires of Ahavaniya, Garhapatya, Dakshina, and Sabhya. In the waking state, the presiding deity is the god Brahma, in the dreaming state, Vishnu, in deep, dreamless sleep, Rudra, and in the fourth state, the indestructible Para-Brahman, consisting of pure consciousness. Therefore, the four mental states (waking, etc.) should be considered as covered by four fingers, and just as the sacred thread is ninety-six four-finger segments wide, so the inner Brahma-sutra consists of ninety-six categories (tattvas). Just as the sacred thread consists of three strands, so the inner Brahma-sutra is reduced to a state of thirty-two categories in each of the three gunas.

This triple state (triad), purified by wisdom, should be known individually as the three gods (Brahma, Vishnu, and Shiva). This is known as the nine Brahmans, possessing nine attributes. They are considered nine, represented as three, each with three attributes, to be identical with the sun, moon, and fire. The first and last (of the triad) should be thrice turned in the middle and should be considered as Brahma, Vishnu, and Maheshvara. The first and last should be united, and the knot of non-duality (advaita) should be tied in the knot of consciousness. And then that which extends from the navel to Brahmarandhra and is united with the twenty-seven tattvas individually and possesses the three gunas should be considered as one, although they seem to be associated with the characteristics of the Trinity. This (inner) Brahma-sutra should be considered as hanging from the left shoulder down to the hip. The union of the first and last should be understood as conditioned by the presence of a single foundation. Objects made of clay (pots, etc.) are considered real, but in fact, they are merely verbal concepts born of ignorance; any change, transformation, is merely a name; the truth is that all is clay. And just as there can be no pot without clay, so the primary cause, Brahman, alone is the true Reality.

Reflecting on the word Hamsa (i.e., "I am Hamsa/Brahman"), one should be established in the inner crest and sacred thread. Brahmindom is the state in which one is capable of reflecting on Brahman. A true sage does not bear the external marks of a Brahmin (i.e., a topknot and sacred thread), while a householder (grihastha) has a visible topknot for performing rituals and a sacred thread for acquiring wisdom. A person with a large topknot and a sacred thread made of cotton thread may resemble a Brahmin. The Brahma Sutra is only one; it is seen as four (like Vishva, Viraj, etc.) when quadrupled. Twenty-four tattvas form the threads. Nine tattvas form one transcendental Brahman, (but people) have invented many paths (such as Sankhya, Yoga, etc.) due to differences in approaches. Liberation is one for all—be they Brahma and other gods, divine sages, or humans. Brahman is only one, without a second. The state of Brahman is also only one. Castes (varnas), stages of life (ashramas), and special duties (dharmas) may vary, i.e., be different. But the crest is the same for all castes and stages of life. The sages say that for an ascetic striving for Liberation, the basis of the crest and sacred thread is only Pranava (Om), and nothing else. Hamsa is the crest, Pranava is the sacred thread, and Nada is the connecting link. This is dharma, and there is no other dharma. How so? Pranava, Hamsa, and Nada form a triple thread, and this remains in the consciousness deep in the heart. Know then that this is the triple Brahman. A sannyasin (ascetic, recluse) must discard the worldly (i.e., formal) crest and sacred thread.

6. Having removed the topknot, the wise man should also discard the external sacred thread. He should recognize the eternal, indestructible Brahman as the sacred thread.

7. To avoid rebirth in samsara, he must always strive for Liberation. The sutra is so called because it signifies (i.e., points to) Liberation; the sutra is truly the highest position (i.e., state).

8. He who has become a seeker of Liberation, i.e., a mendicant monk, has known the sutra. He is a scholar of the Veda; his conduct is impeccable. He is a learned Brahmin who sanctifies with his presence those who partake of his food.

9. The yogi (an experienced yogi-practitioner), the brahmin, and the ascetic must wear the sutra that permeates and binds together this entire phenomenal world, just as precious stones (in a necklace) are bound together by a thread.

10. The wise brahmin, entirely absorbed in yoga and spiritual perfection, must discard the outer sacred thread. He who wears the sutra consisting of devotion to Brahman attains Liberation. There is no impurity (even from eating the remnants of another's food, etc.) or any other vices in one who possesses this sutra.

11. Those who, possessing the sacred thread of spiritual wisdom, wear the inner sutra are the true knowers of the sutra in this world, and they are the true bearers of the sacred thread.

12. Their topknot and sacred thread consist of spiritual wisdom (jnana), they are established in jnana; for them, jnana alone is the highest stimulus, and this jnana sanctifies these wise people (for it is said to be the supreme purifier and sanctifier).

13. The sage whose topknot consists of jnana (and nothing else), like the flame emanating from fire, is called the possessor of the true topknot; others, wearing external attributes, are considered mere ritualists.

14. Those absorbed in worldly activity—whether religious and ritualistic or simply mundane—are brahmins only in name (and not in essence), filling their bellies. They are doomed to suffering and to new rebirths in samsara.

15. The sacred thread hanging from the left shoulder to the hip does not lead to Liberation (but rather contradicts it). The wise will bear (i.e., possess) true Knowledge, which is rooted in consciousness, having a sacred thread in the form of true principles (tattvas), and extending from the navel to the aperture in the crown of the head (brahmarandhra).

16. This sacred thread, which is part of a certain ritual and is made of (cotton) threads, should be worn by those who lack Knowledge (i.e., the ignorant). He whose topknot consists of wisdom, as well as his sacred thread, has all the (true) characteristics (properties) of a Brahmin; others have nothing of the sort at all.

17. And it is precisely this sacred thread, consisting of the realization of the unity of the jivatman and Brahman, that is the supreme panacea for all the sufferings of samsara. The sage who wears this sacred thread attains Liberation.

18. Only the wise Brahmin who has the sacred thread both within and without is fully prepared for renunciation (i.e., for taking sannyasa); but one who has only the outer attribute is not ready for renunciation and taking sannyasa.

19. Therefore, the ascetic must strive for Liberation with all his might. Having discarded the outer thread, he must carry the inner sutra within his consciousness.

20. Having cast aside the external world of transient phenomena and forms, having cast aside the external crest and sacred thread, he should hold on to the crest and thread only in the form of the sacred syllable Om (i.e. Pranava) and Brahman (Hamsa), and thus prepare himself for Liberation." Thus spoke the venerable sage Shaunaka.

Here ends the Parabrahma Upanishad of the Atharva Veda.

Om shanti shanti shanti.