The Upanishads

SUBALA UPANISHAD

(DIALOGUE OF SUBALA AND BRAHMA)

Shuklayadjurveda

1. Thus it is said. "What was then?" To that [Subala] that [Brahma] said: "There was no being then, there was no non-being", there was no being and non-being [simultaneously]. From this came Darkness, from Darkness – the Primordial Element, from the Primordial Element – space, from space – wind, from wind – fire, from fire – water, from water – earth. Then an egg appeared. It, having hatched for a year, divided into two: into earth below and into space above. In the middle [appeared] the divine Man: Man with a thousand heads, with a thousand eyes, with a thousand legs, with a thousand arms. The first of [all] beings he produced death – the three-syllabled, three-headed, three-legged Khandaparasha. His name is Brahman. He entered Brahman, and Brahman produced from [his] mind seven sons. They [in turn] from [their] mind produced the Virajas, [endowed] with truth, and they are truly Prajapati. Of that [divine Man] the mouth became a Brahmin, the arms a Kshatriya, the thighs a Vaishya, from the legs a Shudra was born. From [his] mind the Moon was born, from the eye the Sun was born, from the ear the wind and breath, from the heart all this is born.

2. From [his] lower breath [came] the Nishadas, Yakshas, Rakshasas, Gandharvas, from the bones – the mountains, from the hair – the grasses and trees, from the forehead was born Rudra, born of anger. The breath of this great being is the Rigveda, the Yajurveda, Samaveda, Atharvaveda, phonetics, ritualistics, grammar, etymology, prosody, astronomy, discourse, Mimamsa, Dharmashastras, interpretations, additional interpretations and all beings. The golden splendor in which this Atman and all the worlds reside was divided into two halves: female and male. Having become a god, [he] created the gods, having become a sage – the sages [and similarly created] also Yakshas, Rakshasas, Gandharvas, inhabitants of the village and the forest, also animals. One is a cow, another is a bull, one is a stallion, another is a mare, one is a donkey, another is a donkey, one is the "almighty" (Earth), another is the "almighty" (Vishnu). He, becoming Vaishvanara at the end [of time], burns up all that exists: the earth dissolves in water, water in fire, fire in wind, wind in space, space in feelings, feelings in tanmatras, tanmatras in the Primary Element, the Primary Element in the Great, the Great in the Unmanifested, the Unmanifested in the Eternal, the Eternal in Darkness [Death], and Darkness merges with the highest god, beyond which there is neither being nor non-being, nor being and non-being [simultaneously]. This is the teaching of Nirvana, the teaching of the Vedas, the teaching of the Veda.

3. Verily [all] this was in the beginning non-existent. Reflecting on that unborn, unarisen [from another], unsupported [on anything else], soundless, untouchable. formless, tasteless, unsmelled, unchangeable, unmassive, ungrowing. ungreat, unarisen [is his] Atman, the wise man does not grieve. [It is] lifeless, without abutment, without ear, without sound, without mind, without glory, without eyes, without name and without kin, without head, without arms and without legs, not attached [to anything, not red, not measurable, not short, not long, not massive, not atomic, not small, not limited, not determinable, not extended, not meaningful, not demonstrable, not hidden, without internal, without external. [It] does not eat anything and is not eaten [by anyone]. It should be attained by truth, gifts, asceticism, fasting, abstinence and indifference [to everything – this] six-fold [practice]. Let these three be followed: abstinence, gifts, charity. [Then] his pranas will not go away and will "dissolve" here. Having become Brahman, he will dissolve in Brahman, who knows this.

4. In the middle of the heart is a red meat ball, in which a small white lotus blooms in all directions, like a red lotus. In the heart are ten holes, in which the pranas are placed. When [the yogi] unites with prana, then he sees rivers and cities, many and varied. When he unites with vyana, then he sees the gods and rishis. When he unites with apana, then he sees the yakshas, rakshasas and gandharvas. When he unites with udana, then he sees the divine worlds, the gods, Skanda and Jayanta. When he unites with samana, then he sees the divine worlds and wealth [of all kinds]. When it unites with vairambha, then it sees [everything, previously] seen, heard, tasted and untasted, existing and non-existent – it sees everything. Here are these ten and ten arteries. In each of them there are 72 thousand arteries: [there] where this Atman sleeps and produces sounds. When it sleeps in the second "layer", then it sees both this world and the future, recognizes all sounds. "Calm [vision]" – this is what they say [about it]. Prana protects the body. [Then] the arteries are filled with green, dark blue, yellow, red and white blood. And here a small white lotus blossoms in all directions, like a red lotus. The arteries, called "hita", are like a hair divided a thousand times. In the space of the heart, [which is located in the highest "layer", this divine Atman sleeps. When it sleeps, it has no desires, does not see any dream, there are no gods, no divine worlds, no victims, no non-victims, no mother, no father, no relative, no thief, no killer of a Brahmin. [Its form] is of brilliance and immortality, [It] consists of water and [is immersed] in water. And in the same way the "lord" awakens again – thus that [Brahma] told [the sage Subala].

5. [The Supreme Being] distributes "places" to [the corresponding] "place occupants", and the arteries are their connections. The eye is in the aspect of the body, the visible is in the aspect of the being, the Sun is here in the aspect of the deity, the artery is their connection. [That] which is in the eye, which is in the visible, which is in the Sun, which is in the artery, which is in prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which revolves within all this – that is this Atman. Let him worship this Atman – unaging, undying, fearless, unsorrowful, infinite.

The ear is in the aspect of the body, the audible is in the aspect of the being, the Cardinal directions here are in the aspect of the deity, the artery is their connection. [That] which is in the ear, which is in the audible , which is in the Cardinal directions, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which revolves within all this, - that is this Atman. Let him worship this Atman – unaging, undying, fearless, unsorrowful, infinite.

The nose is in the aspect of the body, the olfactory is in the aspect of the being, the Earth here is in the aspect of the deity, the artery is their connection. [That] which is in the nose, which is in the olfactory, which is in the Earth, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this – that is this Atman. Let him worship this Atman – ageless, deathless, fearless, sorrowless, infinite.

The tongue is in the aspect of the body, the tasted is in the aspect of the being, Varuna is here in the aspect of the deity, the artery is their junction. [That] which is in the tongue, which is in the tasted, which is in Varuna, which is in the artery, which is in the prana, which is in the recognition, which is in the enjoyment, which is in the space of the heart, which is within all this – that is this Atman. Let him worship this Atman – ageless, deathless, fearless, sorrowless, infinite.

The skin is in the aspect of the body, the tangible is in the aspect of the being, Agni is here in the aspect of the deity, the artery is their junction. [That] which is in the skin, which is in the tangible, which is in Agni, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, – that is this Atman. Let him worship this Atman – unaging, undying, fearless, sorrowless, infinite.

The mind [Manas] is in the aspect of the body, the thought is in the aspect of the being, The moon here is in the aspect of the deity, the artery is their union. [That] which is in the mind, which is in the thought, which is in the moon, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, – that is this Atman. Let him venerate that Atman, ageless, undying, fearless, sorrowless, infinite.

The mind [Buddhi] is in the aspect of the body, the intelligible is in the aspect of the being, Brahma is here in the aspect of the deity, the artery is their union. [That] which is in the Mind, which is in the intelligible, which is in Brahma, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, that Atman. Let him venerate that Atman, ageless, undying, fearless, sorrowless, infinite.

Egotism [Ahankara] is in the aspect of the body, the self-concept is in the aspect of the being, Rudra is here in the aspect of the deity, the artery is their union. [That] which is in Egotism, which is in the self-concept, which is in Rudra, which is in the artery, which is in prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this – that Atman. Let him worship this Atman - unaging, undying, fearless, sorrowless, infinite.

Thinking [Chitta] is in the aspect of the body, the cognized is in the aspect of the being. The knower of the field is here in the aspect of the deity, the artery is their union. [That] which is in Thinking, which is in the cognizable, which is in the Cognizing field, which is in the artery, which is in prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, – that is this Atman. Let him worship this Atman - unaging, undying, fearless, carefree, infinite.

Speech is in the aspect of the body, the uttered is in the aspect of the being, Agni here is in the aspect of the deity, the artery is their union. [That] which is in speech, which is in the uttered, which is in Agni, which is in the artery, which is in prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, – that is this Atman. Let him worship this Atman – ageless, undying, fearless, sorrowless, infinite.

The hands are in the aspect of the body, the taking is in the aspect of the being, Indra is here in the aspect of the deity, the artery is their junction. [That] which is in the hands, which is in the taking, which is in Indra, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this – that this Atman. Let him worship this Atman – ageless, undying, fearless, sorrowless, infinite.

The legs are in the aspect of the body, the walking is in the aspect of the being, Vishnu is here in the aspect of the deity, the artery is their junction. [That] which is in the legs, which is in the walking, which is in Vishnu, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, – that is this Atman. Let him worship this Atman – unaging, undying, fearless, sorrowless, infinite.

The organ of excretion is in the aspect of the body, the defecated is in the aspect of the being. Death is here in the aspect of the deity, the artery is their junction. [That] which is in the organs of excretion, which is in the excreted, which is in Death, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, that is this Atman. Let him worship that Atman - unaging, undying, fearless, sorrowless, infinite.

The organ of reproduction is in the aspect of the body, enjoyment is in the aspect of the being, Prajapati here is in the aspect of the deity, the artery is their junction. [That] which is in the organ of reproduction, which is in enjoyment, which is in Prajapati, which is in the artery, which is in the prana, which is in recognition, which is in enjoyment, which is in the space of the heart, which is within all this, that is this Atman. Let him worship that Atman - unaging, undying, fearless, sorrowless, infinite.

He is all-knowing, he is all-master, he is all-ruler, he is the regulator [of everything] internal, he is the womb of everything – worshipped by all pleasures, [himself] does not worship them. Worshipped by the Veda-shastras, [himself] does not worship the Veda-shastras, [He is he] for whom food is all [things] and who [himself] is no one's food. Therefore he is the all-director. [As] consisting of glorified food is the Atman of the elements, [as] consisting of the mind is the Atman of thinking, [as] consisting of recognition is the Atman of time, [as] consisting of enjoyment is the Atman of dissolution, [Here] there is no unity - whence duality? There is no death – whence immortality? He is not [endowed] with either inner knowledge, or outer knowledge, or both [together, he has] no known, [and he is] not an object of knowledge. This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

6. In the beginning there was nothing in this world. These beings were born, having neither root nor support. There was one heavenly god Narayana. The eye and the visible are Narayana, the ear and the audible are Narayana, the nose and the olfactory are Narayana, the tongue and the tasted are Narayana, the skin and the tangible are Narayana, the mind and the thought are Narayana, the intelligence and the conceived are Narayana, Egotism and the imagining of oneself are Narayana, Thinking and the conceived are Narayana. The organ of speech and the uttered are Narayana, the hands and taking are Narayana, the legs and walking are Narayana, the organ of excrement and the excreted are Narayana, the organ of procreation and of enjoyment are Narayana. The maintainer, the arranger, the creator, the divider, the heavenly god is one Narayana. Adityas, Rudras, Vasus, Ashvins, Richas, Yajus, Samanas, mantras, fires, liquid sacrifice, invocation – Narayana. Origin, being, celestial god – one Narayana. Mother, father, brother, abode, refuge, friend, path - Narayana. Viraj, Sudarshana, Jita, Saumya, Mogha, Kumara, Amrita, Satya, Madhyama, Nasira, Shishura, Surya, Asura, Bhasvati are known [as] the names of the divine arteries. [The Atman that is in them] roars, sings, blows, rains, Varuna, Aryaman, the Moon, a particle [of time]. Kali, the World-keeper, Brahma, Prajapati, Indra, days, half-days, times, cosmic periods, [that which] is above and in [all] the Cardinal Directions and all – Narayana.

Purusha is truly all this – the past and the future,
And the lord of immortality.

This supreme foot of Vishnu is always seen by the wise,
As an eye "fastened" to the sky.

That the learned, the dispassionate, the awake show [to the ignorant]
As the supreme foot of Vishnu.

This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

7. In the "secret place" within the body is placed the unborn, the one, the eternal, whose body is the earth, who moves among the earth, whom the earth does not know; whose body is water, who moves among the water, whom the water does not know; whose body is fire, who moves among fire, whom the fire does not know; whose body is the wind, who moves among the wind, whom the wind does not know; whose body is space, who moves among space, whom space does not know; whose body is Mind, who moves in the midst of Mind, whom Mind does not know; whose body is Intelligence, who moves in the midst of Intelligence, whom Intelligence does not know: whose body is Egotism, who moves in the midst of Egotism, whom Egotism does not know; whose body is Thought, who moves in the midst of Thought, whom Thought does not know; whose body is Unmanifested, who moves in the Unmanifested, whom the Unmanifested does not know: whose body is the Imperishable, who moves in the Imperishable, whom the Imperishable does not know; whose body is Death, who moves in the midst of Death, whom Death does not know. This is that Atman that dwells within all beings, the blemishless, the celestial god, the only Narayana.

This knowledge was imparted to Apantaratamas, Apantaratamas imparted [it] to Brahma, Brahma to Ghorangiras, Ghorangiras to Raikva, Raikva to Rama, Rama to all beings. This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

8. In the "secret place" within the body is placed the pure one – this is the Atman [of all that exists]. In the middle of the body filled with fat, flesh and moisture, in the infinitely deficient, in [transitory], like a picture on the wall, in [phantom], like a city of gandharvas, devoid of juice, like a plane tree, inconstant, like a water bubble, the wise contemplate the Atman, whose form is not subject to thought, the heavenly god, unattached, pure, with a body of brilliance, formless, the all-lord, inconceivable, incorporeal, placed in a "secret place", immortal, shining, blissful. Due to this, [they] do not know "dissolution".

9. And so Raikva asked that [Ghorangirasa]: "Lord! Into what does all [this] disappear?" He answered him: “Whoever absorbs the eye, in him the eye disappears; whoever absorbs the visible, in him the visible disappears; whoever absorbs the Sun, in him the Sun disappears: whoever absorbs [the artery] Viraj, in him [the artery] Viraj disappears; whoever absorbs prana, in him prana disappears: whoever absorbs recognition, in him recognition disappears; whoever absorbs pleasure, in him pleasure disappears; whoever absorbs the fourth [state], in him the fourth [state] disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless,” – thus he said.

"Whoever absorbs the ear, in him the ear disappears; whoever absorbs the audible, in him the audible disappears; whoever absorbs the Cardinal Directions, in him the Cardinal Directions disappear; whoever absorbs [the artery] Sudarsana, in him [the artery] Sudarsana disappears; whoever absorbs apana, in him apana disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, fearless, sorrowless, endless, seedless," – thus he said.

"Whoever absorbs the nose, in him the nose disappears; whoever absorbs the olfactory, in him the olfactory disappears; whoever absorbs the Earth, in him the Earth disappears; whoever absorbs the [artery] of Jita, in him the [artery] of Jita disappears; whoever absorbs vyana, in him vyana disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – so he said.

"Whoever absorbs the tongue, in him the tongue disappears; whoever absorbs the tasted, in him the tasted disappears; whoever absorbs Varuna, in him Varuna disappears; whoever absorbs [the artery] Saumya, in him [the artery] Saumya disappears; whoever absorbs udana, in him udana disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

"Whoever absorbs the skin, in him the skin disappears; whoever absorbs the tangible, in him the tangible disappears; whoever absorbs Varuna, in him Varuna disappears; whoever absorbs the Mogha [artery], in him the Mogha [artery] disappears; whoever absorbs the samana, in him the samana disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

"Whoever absorbs speech, in him speech disappears; whoever absorbs the spoken word, in him the spoken word disappears; whoever absorbs Agni, in him Agni disappears; whoever absorbs the Kumara [artery], in him the Kumara [artery] disappears; whoever absorbs Vairambha, in him Vairambha disappears; whoever absorbs discrimination, in him discrimination disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

"Whoever absorbs the hand, in him the hand disappears; whoever absorbs taking, in him taking disappears; whoever absorbs Indra, in him Indra disappears; whoever absorbs [the artery] Amrita, in him [the artery] Amrita disappears: whoever absorbs mukhya, in him mukhya disappears: whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

"Whoever absorbs the leg, in him the leg disappears; whoever absorbs walking, in him walking disappears; whoever absorbs Vishnu, in him Vishnu disappears; whoever absorbs [the artery] Satya, in him [the artery] Satya disappears; whoever absorbs antaryama, in him antaryama disappears; whoever absorbs discrimination, in him discrimination disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

"Whoever absorbs the organ of excrement, in him the organ of excrement disappears; whoever absorbs the excreta, in him the excreta disappears; whoever absorbs Death, in him Death disappears; whoever absorbs [the artery] Madhyama, in him [the artery] Madhyama disappears; whoever absorbs prabhanjana, in him prabhanjana disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the deathless, fearless, sorrowless, infinite, seedless," – thus he said.

"Whoever absorbs the organ of procreation, in him the organ of procreation disappears; whoever absorbs pleasure, in him pleasure disappears; whoever absorbs Prajapati, in him Prajapati disappears: whoever absorbs [the artery] of Nasir, in him [the artery] of Nasir disappears; whoever absorbs kumara, in him kumara disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the deathless, fearless, sorrowless, infinite, seedless," – thus he said.

"Whoever absorbs the Mind, in him the Mind disappears; whoever absorbs reasoning, in him reasoning disappears; whoever absorbs the Moon, in him the Moon disappears; whoever absorbs the Shishura [artery], in him the Shishura [artery] disappears; whoever absorbs the Shyena, in him the Shyena disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – so he said.

"Whoever absorbs the Mind, in him the Mind disappears; whoever absorbs the intelligible, in him the intelligible disappears; whoever absorbs Brahma, in him Brahma disappears; whoever absorbs [the artery] Surya, in him [the artery] Surya disappears; whoever absorbs Krishna, in him Krishna disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, fearless, sorrowless, infinite, seedless," – thus he said.

"Whoever absorbs Egotism, in him Egotism disappears; whoever absorbs conceptualization-of-oneself, in him conceptualization-of-one disappears; whoever absorbs Rudra, in him Rudra disappears; whoever absorbs [the artery] Asura, in him [the artery] Asura disappears; whoever absorbs shveta, in him shveta disappears; whoever absorbs recognition, in him recognition disappears – [and he] dissolves in the immortal, fearless, sorrowless, infinite, seedless," – thus he said.

"Whoever absorbs Thought, in him Thought disappears; whoever absorbs the cognizable, in him the cognizable disappears; whoever absorbs the field Knower, in him the field Knower disappears; whoever absorbs [the artery] of Bhasvati, in him [the artery] of Bhasvati disappears; whoever absorbs Naga, in him Naga disappears: whoever absorbs recognition, in him recognition disappears: whoever absorbs pleasure, in him pleasure disappears; whoever absorbs the fourth [state], in him the fourth [state] disappears – [and he] dissolves in the immortal, the fearless, the sorrowless, the infinite, the seedless," – thus he said.

Whoever thus knows the seedless one, himself becomes seedless and [is no longer] born, does not die, is not confused, is not broken, is not burned, is not cut, does not tremble, does not get angry. "This is the all-burning Atman" – so they [then] say about it. And [this] Atman "is not taken" even by a hundred interpretations, nor by abundant teaching, nor by [knowledge] of one who relies on knowledge from reason, nor by reflection, nor by [study of] the Vedas, nor by sacrifices, nor by powerful asceticism, nor by [knowledge] of the Sankhyaikas and yogis, nor by [observance of] ashram [rules], nor by any other [any] means. [Only] the learned and erudite Brahmins with interpretation and glorification comprehend it. Having become calm, restrained, abstained [from everything , patient and collected, [the wise] sees the Atman in the Atman (in himself). The Atman of all becomes he who knows thus."

10. Then Raikva asked him: "Sir! In what are all these worlds firmly established?" He replied: "In the Rasatala worlds." "And in what are the Rasatala worlds [established] as the warp and weft of the fabric?" – "In the Bhur worlds," – so he said. "And in what are the Bhur worlds as the warp and weft of the fabric?" "In the Bhuvar worlds," – so he said. "And in what are the Bhuvar worlds as the warp and weft of the fabric?" – "In the Suvar worlds," – so he said. "And in what are the Suvar worlds as the warp and weft of the fabric?" – "In the Mahar worlds," – so he said. "And in what are the Mahar worlds as the warp and weft of the fabric?" – "In the Janas worlds," – so he said. "And in what are the Janas worlds as the warp and weft of the fabric?" – "In the Tapas worlds," – so he said. "And in what are the Tapas worlds as the warp and weft of the fabric?" – "In the Satya worlds," – Thus said. "And in what way are the worlds of Satya like the warp and weft of a cloth?" – "In the worlds of Prajapati," – thus said. "And in what way are the worlds of Prajapati like the warp and weft of a cloth?" – "In the worlds of Brahma," – thus said. "And in what way are the worlds of Brahma like the warp and weft of a cloth?" – "All the worlds [are established] like precious stones [strung on a thread] in the Atman [and] Brahman like the warp and weft of a cloth," – thus said he. [Who] thus knows [all] these worlds as established in the Atman, he becomes the Atman [of everything]. This is the teaching of Nirvana, the teaching of the Veda, the teaching of the Veda.

11. Then Raikva asked him: "Sir! By what means does that pure consciousness, leaving [its] place and rising, proceed from the body?" He answered him: In the middle of the heart is a red piece of flesh, in which that small white lotus blooms in all directions, like a red lotus. In the middle of it is the "ocean", in the middle of the "ocean" is the "treasury", in that are four arteries: Rama, Arama, Ichchha, Apunarbhava. In this case, Rama through virtue leads [the practitioner] into the world of virtue, Arama through vice – into [the world of] vice, and through Ichchha is achieved everything that can be remembered. By means of Apunarbhava [coming from the body] breaks through the "treasury", having broken through the "treasury", breaks through the skull, having broken through the skull, breaks through the earth. Having broken through the earth, it breaks through the water. Having broken through the water, it breaks through the fire. Having broken through the fire, it breaks through the wind. Having broken through the wind, it breaks through space. Having broken through space, it breaks through the Mind. Having broken through the Mind, it breaks through the Primary Element. Having broken through the Primary Element, it breaks through the Great. Having broken through the Great, it breaks through the Unmanifested. Having broken through the Unmanifested, it breaks through the Imperishable. Having broken through the Imperishable, it breaks through Death [Darkness]. Death, however, truly becomes one with [that] supreme god, above whom there is neither being nor non-being, nor being and non-being [simultaneously]. This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

12. Indeed, food [first] comes from Narayana. [Then] it is cooked at [the time of] the great dissolution in the world of Brahma. Then [again] it is cooked in [the world of] Aditya. Then [again it is cooked] in sacrifice and so on. [Food] from which water flows, and that which is stale [should not be eaten]. One should eat purified food, not begged for, not "planned for," and not ask anyone [for it].

13. Let it be like a child. The nature of the child is non-attachment and purity. Let him dwell in silence, learning, endless labor [on] himself. In connection with detachment it is reported [the following]. Prajapati said: "Having known the great state, let him dwell at the foot of a tree, dressed in rags, without friends, alone, meditating. Desiring the Atman, having fulfilled desires, having no desire, with desires obsolete, let him, recognizing [only] the forms of Death in an elephant, a lion, an insect, a mosquito, a mongoose, a snake, a rakshasa, a gandharva, fear nothing." Let him be like a tree, [which], even when [it] is cut, does not become angry and does not tremble: like a lotus, [which], even when [it] is cut, does not become angry and does not tremble; like space, [which], even when [it] is cut, does not become angry and does not tremble. But let it abide in truth, truth is this Atman. Earth is the heart of all smells, water is the heart of all tastes, fire is the heart of all forms, wind is the heart of all touches, space is the heart of all sounds, The Unmanifested is the heart of all "paths" [of all beings], Death [Darkness] is the heart of all beings. Death becomes one with the highest god, above whom there is neither being nor non-being, nor being and non-being [simultaneously]. This is the teaching of Nirvana, the teaching of the Veda, the teaching of the Veda.

14. Earth is truly food, water is the eater of food. Water is truly food, fire is the eater of food. Fire is truly food, wind is the eater of food. The wind is verily food, space is the eater of food. Space is verily food, the senses are the eater of food. The senses are verily food, the Mind is the eater of food. The mind is verily food, The intelligence is the eater of food. The intelligence is verily food, the Unmanifest is the eater of food. The Unmanifest is verily food, the Imperishable is the eater of food. The Imperishable is verily food, Death is the eater of food. [It] becomes one with the supreme god, above whom there is neither being nor non-being, nor being nor non-being [simultaneously]. This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

15. Then Raikva asked him: "Lord! In what way does that pure consciousness, coming forth from the body, burn up [its] place?" He answered him: This pure consciousness, coming out of the body, burns prana, [then] apana, vyana, udana, samana, vairambha, mukhya, antaryama, prabhanjana, kumara, shyena, krishna, sveta and naga. [Then] burns earth, water, fire, wind, space. [Then] burns wakefulness, sleep with dreams, sleep without dreams, the fourth [state], the great world and the other world. Burns the world and the non-world, burns virtue and vice. [Burns the world] devoid of light, boundary, visibility, then burns the other [world], burns Death. Death becomes one with the highest god, above whom there is neither being nor non-being, nor being and non-being [simultaneously]. This is the teaching of nirvana, the teaching of the Veda, the teaching of the Veda.

16. [This] secret instruction about Brahman, originating from Subala, cannot be transmitted to one who is not at peace, [also] to one who has no son, who has no disciple, who has not lived [in one place] for a thousand nights, to one whose lineage and behavior are unknown – one cannot transmit it, nor can one even speak about it.

He who has the highest devotion to God and both to God and to the teacher -
For that great one the subjects communicated [here] "shine".
This is the teaching about nirvana, the teaching of the Veda, the teaching of the Veda.