Econlib

The Library

Other Sites

 Front Page arrow Titles (by Subject) arrow SEVENTH PRAPĀṬHAKA The instruction of Nārada by Sanatkumāra - The Thirteen Principal Upanishads

Return to Title Page for The Thirteen Principal Upanishads

Search this Title:

Also in the Library:

Subject Area: Philosophy
Subject Area: Religion

SEVENTH PRAPĀṬHAKA The instruction of Nārada by Sanatkumāra - Misc (Upanishads), The Thirteen Principal Upanishads [1921]

Edition used:

The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).

About Liberty Fund:

Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.


SEVENTH PRAPĀṬHAKA

The instruction of Nārada by Sanatkumāra

Progressive worship of Brahma up to the Universal Soul

First Khaṇḍa

1.Om! ‘Teach me, Sir!’1 —with these words Nārada came to Sanatkumāra.

To him he then said: ‘Come to me with what you know. Then I will tell you still further.’

2. Then he said to him: ‘Sir, I know the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itihāsa-purāṇa) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury (daiva), Chronology, Logic, Polity, the Science of the Gods (deva-vidyā), the Science of Sacred Knowledge (brahma-vidyā), Demonology (bhūta-vidyā), Military Science (kṣatra-vidyā), Astrology (nakṣatra-vidyā), the Science of Snake-charming, and the Fine Arts (sarpa-devajana-vidyā).1 This, Sir, I know.

3. Such a one am I, Sir, knowing the sacred sayings (mantra-vid), but not knowing the Soul (Ātman). It has been heard by me from those who are like you, Sir, that he who knows the Soul (Ātman) crosses over sorrow. Such a sorrowing one am I, Sir. Do you, Sir, cause me, who am such a one, to cross over to the other side of sorrow.’

To him he then said: ‘Verily, whatever you have here learned, verily, that is mere name (nāman).

4. Verily, a Name are the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itihāsa-purāṇa) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury (daiva), Chronology, Logic, Polity, the Science of the Gods (deva-vidyā), the Science of Sacred Knowledge (brahma-vidyā), Demonology (bhūta-vidyā), Military Science (kṣatra-vidyā), Astrology (nakṣatra-vidyā), the Science of Snake-charming, and the Fine Arts (sarpa-devajana-vidyā). This is mere Name. Reverence Name.

5. He who reverences Name as Brahma—as far as Name goes, so far he has unlimited freedom, he who reverences Name as Brahma.’

  • ‘Is there, Sir, more than Name?’
  • ‘There is, assuredly, more than Name.’
  • ‘Do you, Sir, tell me it.’

Second Khaṇḍa

1. ‘Speech (vāc), assuredly, is more than Name. Speech, verily, makes known the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury, Chronology, Logic, Polity, the Science of the Gods, the Science of Sacred Knowledge, Demonology, Military Science, Astrology, the Science of Snake-charming, and the Fine Arts, as well as heaven and earth, wind and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant. Verily, if there were no speech, neither right nor wrong would be known, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech, indeed, makes all this known. Reverence Speech.

2. He who reverences Speech as Brahma—as far as Speech goes, so far he has unlimited freedom, he who reverences Speech as Brahma.’

  • ‘Is there, Sir, more than Speech?’
  • ‘There is, assuredly, more than Speech.’
  • ‘Do you, Sir, tell me it.’

Third Khaṇḍa

1. ‘Mind (manas), assuredly, is more than Speech. Verily, as the closed hand compasses two acorns, or two kola-berries, or two dice-nuts, so Mind compasses both Speech and Name. When through Mind one has in mind “I wish to learn the sacred sayings (mantra),” then he learns them; “I wish to perform sacred works (karma),” then he performs them; “I would desire sons and cattle,” then he desires them; “I would desire this world and the yonder,” then he desires them. Truly the self (ātman) is Mind. Truly, the world (loka) is Mind. Truly, Brahma is Mind.

2. He who reverences Mind as Brahma—as far as Mind goes, so far he has unlimited freedom, he who reverences Mind as Brahma.’

  • ‘Is there, Sir, more than Mind?’
  • ‘There is, assuredly, more than Mind.’
  • ‘Do you, Sir, tell me it.’

Fourth Khaṇḍa

1. ‘Conception (saṁkalpa), assuredly, is more than Mind. Verily, when one forms a Conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred sayings (mantra) are included in Name; and sacred works in the sacred sayings.

2. Verily, these have Conception as their union-point, have Conception as their soul, are established on Conception. Heaven and earth were formed through Conception. Wind and space were formed through Conception. Water and heat were formed through Conception. Through their having been formed, rain becomes formed. Through rain having been formed, food becomes formed. Through food having been formed, living creatures (prāṇa) become formed. Through living creatures having been formed, sacred sayings (mantra) become formed. Through sacred sayings having been formed, sacred works (karma) become [per]formed. Through sacred works having been [per]formed, the world becomes formed. Through the world having been formed, everything becomes formed. Such is Conception. Reverence Conception.

3. He who reverences Conception as Brahma—he, verily, attains the Conception-worlds; himself being enduring, the enduring worlds; himself established, the established worlds; himself unwavering, the unwavering worlds. As far as Conception goes, so far he has unlimited freedom, he who reverences Conception as Brahma.’

  • ‘Is there, Sir, more than Conception?’
  • ‘There is, assuredly, more than Conception.’
  • ‘Do you, Sir, tell me it.’

Fifth Khaṇḍa

1. ‘Thought (citta), assuredly, is more than Conception. Verily, when one thinks, then he forms a conception, then he has in Mind, then he utters Speech, and he utters it in Name. The sacred sayings (mantra) are included in Name; and sacred works in the sacred sayings.

2. Verily, these things have Thought as their union-point, have Thought as their soul, are established on Thought. Therefore, even if one who knows much is without Thought, people say of him: “He is not anybody, whatever he knows! Verily, if he did know, he would not be so without Thought!” On the other hand, if one who knows little possesses Thought, people are desirous of listening to him. Truly, indeed, Thought is the union-point, Thought is the soul (ātman), Thought is the support of these things. Reverence Thought.

3. He who reverences Thought as Brahma—he, verily, attains the Thought-worlds; himself being enduring, the enduring worlds; himself being established, the established worlds; himself being unwavering, the unwavering worlds. As far as Thought goes, so far he has unlimited freedom, he who reverences Thought as Brahma.’

  • ‘Is there, Sir, more than Thought?’
  • ‘There is, assuredly, more than Thought.’
  • ‘Do you, Sir, tell me it.’

Sixth Khaṇḍa

1. ‘Meditation (dhyāna), assuredly, is more than Thought. The earth meditates, as it were (iva). The atmosphere meditates, as it were. The heaven meditates, as it were. Water meditates, as it were. Mountains meditate, as it were. Gods and men meditate, as it were. Therefore whoever among men here attain greatness—they have, as it were, a part of the reward of meditation. Now, those who are small are quarrelers, tale-bearers, slanderers. But those who are superior—they have, as it were, a part of the reward of Meditation. Reverence Meditation.

2. He who reverences Meditation as Brahma—as far as Meditation goes, so far he has unlimited freedom, he who reverences Meditation as Brahma.’

  • ‘Is there, Sir, more than Meditation?’
  • ‘There is, assuredly, more than Meditation.’
  • ‘Do you, Sir, tell me it.’

Seventh Khaṇḍa

1. ‘Understanding (vijñāna), assuredly, is more than Meditation. Verily, by Understanding one understands the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda as the fourth, Legend and Ancient Lore (itihāsa-purāṇa) as the fifth, the Veda of the Vedas [i.e. Grammar], Rites for the Manes, Mathematics, Augury (daiva), Chronology, Logic, Polity, the Science of the Gods (deva-vidyā), the Science of Sacred Knowledge (brahma-vidyā), Demonology (bhūta-vidyā), Military Science (kṣatra-vidyā), Astrology (nakṣatra-vidyā), the Science of Snake-charming, and the Fine Arts (sarpa-devajana-vidyā), as well as heaven and earth, wind and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants, right and wrong, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the yonder—all this one understands just with Understanding. Reverence Understanding.

2. He who reverences Understanding as Brahma—he, verily, attains the worlds of Understanding (vijñāna) and of Knowledge (jñāna). As far as Understanding goes, so far he has unlimited freedom, he who reverences Understanding as Brahma.’

  • ‘Is there, Sir, more than Understanding?’
  • ‘There is, assuredly, more than Understanding.’
  • ‘Do you, Sir, tell me it.’

Eighth Khaṇḍa

1. ‘Strength (bala), assuredly, is more than Understanding. Indeed, one man of Strength causes a hundred men of Understanding to tremble. When one is becoming strong, he becomes a rising man. Rising, he becomes an attendant. Attending, he becomes attached as a pupil. Attached as a pupil, he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an understander. By Strength, verily, the earth stands; by Strength, the atmosphere; by Strength, the sky; by Strength, the mountains; by Strength, gods and men; by Strength, beasts and birds, grass and trees, animals together with worms, flies, and ants. By Strength the world stands. Reverence Strength.

2. He who reverences Strength as Brahma—as far as Strength goes, so far he has unlimited freedom, he who reverences Strength as Brahma.’

  • ‘Is there, Sir, more than Strength?’
  • ‘There is, assuredly, more than Strength.’
  • ‘Do you, Sir, tell me it.’

Ninth Khaṇḍa

1. ‘Food (anna), assuredly, is more than Strength. Therefore, if one should not eat for ten days,1 even though he might live, yet verily he becomes a non-seer, a non-hearer, a non-thinker, a non-perceiver, a non-doer, a non-understander. But on the entrance of food he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes a perceiver, he becomes a doer, he becomes an understander. Reverence Food.

2. He who reverences Food as Brahma—he, verily, attains the worlds of Food and Drink. As far as Food goes, so far he has unlimited freedom, he who reverences Food as Brahma.’

  • ‘Is there, Sir, more than Food?’
  • ‘There is, assuredly, more than Food.’
  • ‘Do you, Sir, tell me it.’

Tenth Khaṇḍa

1. ‘Water (āpas), verily, is more than Food. Therefore, when there is not a good rain, living creatures (prāṇa) sicken with the thought, “Food will become scarce.” But when there is a good rain, living creatures become happy with the thought, “Food will become abundant.” It is just Water solidified that is this earth, that is the atmosphere, that is the sky, that is gods and men, beasts and birds, grass and trees, animals together with worms, flies, and ants; all these are just Water solidified. Reverence Water.

2. He who reverences Water (āpas) as Brahma obtains (āpnoti) all his desires and becomes satisfied. As far as Water goes, so far he has unlimited freedom, he who reverences Water as Brahma.’

  • ‘Is there, Sir, more than Water?’
  • ‘There is, assuredly, more than Water.’
  • ‘Do you, Sir, tell me it.’

Eleventh Khaṇḍa

1. ‘Heat (tejas), verily, is more than Water. That, verily, seizes hold of the wind, and heats the ether (ākāśa). Then people say: “It is hot! It is burning hot! Surely it will rain!” Heat indeed first indicates this, and then lets out water. So, with lightnings darting up and across the sky, thunders roll. Therefore people say: “It lightens! It thunders! Surely it will rain!” Heat indeed first indicates this, and then lets out water. Reverence Heat.

2. He who reverences Heat as Brahma—he, verily, being glowing, attains glowing, shining worlds freed from darkness. As far as Heat goes, so far he has unlimited Freedom, he who reverences Heat as Brahma.’

‘Is there, Sir, more than Heat?’

‘There is, assuredly, more than Heat.’

‘Do you, Sir, tell me it.’

Twelfth Khaṇḍa

1. ‘Space (ākāśa), assuredly, is more than Heat. In Space, verily, are both sun and moon, lightning, stars and fire. Through Space one calls out; through Space one hears; through Space one answers. In Space one enjoys himself; in Space one does not enjoy himself. In Space one is born; unto Space one is born. Reverence Space.

2. He who reverences Space as Brahma—he, verily, attains spacious, gleaming, unconfined, wide-extending worlds. As far as Space goes, so far he has unlimited freedom, he who reverences Space as Brahma.’

‘Is there, Sir, more than Space?’

‘There is, assuredly, more than Space.’

‘Do you, Sir, tell me it.’

Thirteenth Khaṇḍa

1. ‘Memory (smara), verily, is more than Space. Therefore, even if many not possessing Memory should be assembled, indeed they would not hear any one at all, they would not think, they would not understand. But assuredly, if they should remember, then they would hear, then they would think, then they would understand. Through Memory, assuredly, one discerns his children; through Memory, his cattle. Reverence Memory.

2. He who reverences Memory as Brahma—as far as Memory goes, so far he has unlimited freedom, he who reverences Memory as Brahma.’

‘Is there, Sir, more than Memory?’

‘There is, assuredly, more than Memory.’

‘Do you, Sir, tell me it.’

Fourteenth Khaṇḍa

1. ‘Hope (āśā), assuredly, is more than Memory. When kindled by Hope, verily, Memory learns the sacred sayings (mantra); [kindled by Hope] one performs sacred works (karma), longs for sons and cattle, for this world and the yonder. Reverence Hope.

2. He who reverences Hope as Brahma—through Hope all his desires prosper, his wishes are not unavailing. As far as Hope goes, so far he has unlimited freedom, he who reverences Hope as Brahma.’

‘Is there, Sir, more than Hope?’

‘There is, assuredly, more than Hope.’

‘Do you, Sir, tell me it.’

Fifteenth Khaṇḍa

1. ‘Life (prāṇa, breath), verily, is more than Hope. Just as, verily, the spokes are fastened in the hub, so on this vital breath everything is fastened. Life (prāṇa) goes on with vital breath (prāṇa). Vital breath (prāṇa) gives life (prāṇa); it gives [life] to a living creature (prāṇa). One’s father is vital breath; one’s mother, vital breath; one’s brother, vital breath; one’s sister, vital breath; one’s teacher (ācārya), vital breath; a Brahman is vital breath.

2. If one answers harshly, as it were (iva), a father or mother, or brother, or sister, or teacher, or a Brahman, people say to him: “Shame on you! Verily, you are a slayer of your father! Verily, you are a slayer of your mother! Verily, you are a slayer of your brother! Verily, you are a slayer of your sister! Verily, you are a slayer of your teacher! Verily, you are a slayer of a Brahman!”

3. But if, when the vital breath has departed from them, one should even shove them with a poker and burn up every bit of them,1 people would not say to him: “You are a slayer of your father,” nor “You are a slayer of your mother,” nor “You are a slayer of your brother,” nor “You are a slayer of your sister,” nor “You are a slayer of your teacher,” nor “You are a slayer of a Brahman.”

4. For indeed, vital breath (prāṇa) is all these things. Verily, he who sees this, thinks this, understands this, becomes a superior speaker. Even if people should say to him “You are a superior speaker,” he should say “I am a superior speaker.” He should not deny it.

Sixteenth Khaṇḍa

1. But he, verily, speaks superiorly who speaks superiorly with Truth (satya).’

‘Then I, Sir, would speak superiorly with Truth.’

‘But one must desire to understand the Truth.’

‘Sir, I desire to understand the Truth.’

Seventeenth Khaṇḍa

1. ‘Verily, when one understands, then he speaks the Truth. One who does not understand, does not speak the Truth. Only he who understands speaks the Truth. But one must desire to understand Understanding (vijñāna).’

‘Sir, I desire to understand Understanding.’

Eighteenth Khaṇḍa

1. ‘Verily, when one thinks, then he understands. Without thinking one does not understand. Only after having thought does one understand. But one must desire to understand Thought (mati).’

‘Sir, I desire to understand Thought.’

Nineteenth Khaṇḍa

1. ‘Verily, when one has Faith, then he thinks. One who has not Faith does not think. Only he who has Faith thinks. But one must desire to understand Faith (śraddhā).’

‘Sir, I desire to understand Faith.’

Twentieth Khaṇḍa

1. ‘Verily, when one grows forth, then he has Faith. One who does not grow forth does not have faith. Only he who grows forth (niḥ + √sthā) has faith. But one must desire to understand the Growing Forth (niḥ-ṣṭhā).’

‘Sir, I desire to understand the Growing Forth.’

Twenty-first Khaṇḍa

1. ‘Verily, when one is active, then he grows forth. Without being active one does not grow forth. Only by activity does one grow forth. But one must desire to understand Activity (kṛti).’

‘Sir, I desire to understand Activity.’

Twenty-second Khaṇḍa

1. ‘Verily, when one gets Pleasure for himself, then he is active. Without getting Pleasure one is not active. Only by getting Pleasure is one active. But one must desire to understand Pleasure (sukha).’

‘Sir, I desire to understand Pleasure.’

Twenty-third Khaṇḍa

1. ‘Verily, a Plenum is the same as Pleasure. There is no Pleasure in the small. Only a Plenum is Pleasure. But one must desire to understand the Plenum (bhūman).’

‘Sir, I desire to understand the Plenum.’

Twenty-fourth Khaṇḍa

1. ‘Where one sees nothing else, hears nothing else, understands nothing else—that is a Plenum. But where one sees something else—that is the small. Verily, the Plenum is the same as the immortal; but the small is the same as the mortal.’

‘That Plenum, Sir—on what is it established?’

‘On its own greatness—unless, indeed, not on greatness at all.

Here on earth people call cows and horses, elephants and gold, slaves and wives, fields and abodes “greatness.” I do not speak thus; I do not speak thus,’ said he; ‘for [in that case] one thing is established upon another.

Twenty-fifth Khaṇḍa

1. That [Plenum], indeed, is below. It is above. It is to the west. It is to the east. It is to the south. It is to the north. It, indeed, is this whole world.—

Now next the instruction with regard to the Ego (ahaṁkārādeśa).—

‘I, indeed, am below. I am above. I am to the west. I am to the east. I am to the south. I am to the north. I, indeed, am this whole world.’—

2. Now next the instruction with regard to the soul (ātmādeśa).—

‘The Soul (Ātman), indeed, is below. The Soul is above. The Soul is to the west. The Soul is to the east. The Soul is to the south. The Soul is to the north. The Soul, indeed, is this whole world.

Verily, he who sees this, who thinks this, who understands this, who has pleasure in the Soul, who has delight in the Soul, who has intercourse with the Soul, who has bliss in the Soul—he is autonomous (sva-rāj); he has unlimited freedom in all worlds. But they who know otherwise than this, are heteronomous (anya-rājan); they have perishable worlds; in all worlds they have no freedom.

Twenty-sixth Khaṇḍa

1. Verily, for him who sees this, who thinks this, who understands this, Vital Breath (prāṇa) arises from the Soul (Ātman); Hope, from the Soul; Memory, from the Soul; Space (ākāśa), from the Soul; Heat, from the Soul; Water, from the Soul; appearance and disappearance, from the Soul; Food, from the Soul; Strength, from the Soul; Understanding, from the Soul; Meditation, from the Soul; Thought, from the Soul; Conception, from the Soul; Mind, from the Soul; Speech, from the Soul; Name, from the Soul; sacred sayings (mantra), from the Soul; sacred works (karma), from the Soul; indeed this whole world, from the Soul.’

2. As to this there is the following verse:—

  • The seer sees not death,
  • Nor sickness, nor any distress.
  • The seer sees only the All,
  • Obtains the All entirely.

That [Soul] is onefold, is threefold, fivefold, sevenfold, and also ninefold;

  • Again, declared elevenfold,
  • And hundred-and-eleven-fold,
  • And also twenty-thousand-fold.1

In pure nourishment (āhāra-śuddhi) there is a pure nature (sattva-śuddhi). In a pure nature the traditional doctrines (smṛti) become firmly fixed. In acquiring the traditional doctrines there is release from all knots [of the heart]. To such a one2 who has his stains wiped away the blessed Sanatkumāra shows the further shore of darkness. People call him Skanda3 —yea, they call him Skanda.

[1 ]This sentence adhīhi bhagavo lacks but the word brahma to be the same as the request which Bhrigu Vāruṇi put to his father in a similar progressive definition in Tait. 3. 1: adhīhi bhagavo brahma, ‘Sir, declare Brahma.’

[1 ]With this list, which recurs here and in the seventh Khaṇḍa, compare the somewhat similar enumerations at Bṛih. 2. 4. 10; 4. 1. 2; 4. 5. 11.

[1 ]Literally ‘nights.’

[1 ]In the cremation-pile.

[1 ]For this same idea of the indefinite self-individuation of ultimate reality see Maitri 5. 2.

[2 ]As, for example, Nārada, the instruction of whom by Sanatkumāra forms this entire Seventh Prapāṭhaka up to this point.

[3 ]Meaning, etymologically, ‘the Leaper[-over].’ Perhaps the idea of this apparently later addition is, that the teacher of this Upanishadic doctrine, which ‘overcomes’ darkness, is compared to—indeed, is identified with—Skanda, god of war in later Hinduism, the leader of hosts.