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III: MANTRA-UPANISHADS - Misc (Upanishads), Thirty Minor Upanishads [1914]

Edition used:

Thirty Minor Upanishads, trans. K. Narayanasvami Aiyar (Madras: Printed by Annie Besant at the Vasanta Press, 1914).

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III

MANTRA-UPANISHADS

ṬĀRASĀRA-UPANISHAḌ1 OF ŚUKLA-YAJURVEḌA

Om. Bṛhaspaṭi asked Yājñavalkya: “That which is called Kuruksheṭra is the place of the sacrifice of the Ḍevas and the spiritual seat of all beings. Therefore where should one go in order that he may cognize Kuruksheṭra, the place of the sacrifice of the Ḍevas and the spiritual seat of all beings?” (To which Yājñavalkya replied:) “Avimukṭa2 is Kuruksheṭra, the place of the sacrifice of the Ḍevas and of the study of Brahman, because it is there that Ruḍra initiates one into the Ṭāraka3 Brahman when prāṇa (life) goes out. Through this, one becomes immortal and the enjoyer of moksha. Therefore one should always be in the midst of that place avimukṭa, and should never leave, O reverend sir, avimukṭa.” Thus said Yājñavalkya.

Then Bhāraḍvāja asked Yājñavalkya: “What is ṭāraka? what is that which causes one to cross (this mundane existence).” To which Yājñavalkya replied: “Om-Namō-Nārāyaṇāya is the ṭāraka. It should be worshipped as Chiḍāṭma. Om is a single syllable and of the nature of Āṭmā. Namaḥ is of two syllables and is of the nature of prakṛṭi (matter). Nārāyaṇāya is of five syllables and is of the nature of Parabrahman. He who knows this becomes immortal. Through Om, is Brahmā produced; through Na is Vishṇu produced; through Ma is Ruḍra produced; through Nā is Īśvara produced; through Rā is the Aṇda-Virāt (or Virāt of the universe) produced; through Ya is Purusha produced; through Nā is Bhagavān (Lord) produced; and through Ya is Paramāṭmā produced. This Ashtākshara (eight syllables) of Nārāyaṇa is the supreme and the highest Purusha. Thus is the Ṛgveḍa with the first foot (or half). That which is Om is the indestructible, the supreme, and Brahman. That alone should be worshipped. It is this that is of the eight subtle syllables. And this becomes eight, being of eight forms. A is the first letter; U is the second; M is the third; Binḍu is the fourth; Nāḍa is the fifth; Kalā is the sixth; Kalāṭīṭa (that beyond kalā) is the seventh; and that which is beyond these is the eighth. It is called Ṭāraka, because it enables one to cross this mundane existence. Know that Ṭāraka alone is Brahman and it alone should be worshipped.” The (following) verses may be quoted here: “From the letter A came Brahmā named Jāmbavān (the bear1 ). From the letter U came Upenḍra2 , named Hari. From the letter M came Śiva, known as Hanumān3 . Binḍu is named Īśvara and is Śaṭrughna, the Lord of the discus itself. Nāḍa should be known as the great Lord named Bharaṭa and the sound of the conch itself. From Kalā came the Purusha himself as Lakshmaṇa and the bearer of the earth. Kalāṭīṭa is known as the goddess Sīṭā Herself. That which is beyond is the Paramāṭmā named Śrī-Rāma and is the highest Purusha. All this is the explanation of the letter Om, which is the past, the present, and future, and which is other than these (viz.,) ṭaṭṭva, manṭra, varṇa, (colour), ḍevaṭā (deity), chhanḍas (metre), ṛk, kāla, śakṭi, and sṛshti (creation). He who knows this becomes immortal. (Thus is) Yajurveḍa with the second foot.”

Then Bhāraḍvāja asked Yājñavalkya: “Through what manṭra is Paramāṭmā pleased and shows his own Āṭmā (to persons)? Please tell this.” Yājñavalkya replied:

“(1st Manṭra:) Om. He who is Śrī-Paramāṭmā, Nārāyaṇa, and the Lord described by (the letter) A and is Jāmbavān (the bear) and Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.”

“(2nd Manṭra:) He who is Paramāṭmā, Nārāyaṇa, and the Lord described by (the letter) U and is Upenḍra (or) Hari and Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(3rd Manṭra:) Om. He who is Śrī-Paramāṭmā, Nārāyaṇa, and the Lord described by (the letter) M and is of the form of Śiva (or), Hanumān and Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(4th Manṭra:) Om. He who is Śri-Paraṃāṭmā, Nārāyaṇa, the Lord of Śaṭrughna1 of the form of Binḍu and the Bhuḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(5th Manṭra:) Om. He who is Śri-Paramāṭmā, Nārāyaṇa, and the Lord, and is Bharaṭa1 of the form of Nāḍa and the Bhūḥ Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(6th Manṭra:) Om. He who is Śri-Paramāṭmā, Nārāyaṇa, and the Lord, and is Lakshmaṇa of the form of Kalā and the Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(7th Manṭra:) Om. He who is Śri-Paramāṭmā, Nārāyaṇa, and the Lord, and is Kalāṭīṭa, the Goddess Sīṭa, of the form of Chiṭ and the Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.

“(8th Manṭra:) Om. He who is Śri-Paramāṭmā, Nārāyaṇa, and the Lord that is beyond that (Kalāṭīṭa), is the supreme Purusha, and is the ancient Purushotṭama, the eternal, the immaculate, the enlightened, the emancipated, the true, the highest bliss, the endless, the secondless, and the all-full—that Brahman is myself. I am Rāma and the Bhūḥ, Bhuvaḥ, and Suvaḥ: Salutation to Him.”

He who has mastered this eightfold manṭra is purified by Agni; he is purified by Vāyu; he is purified by the sun; he is purified by Śiva; he is known by all the Ḍevas. He attains the fruit of reciting Iṭihāsas, Purāṇas, Ruḍra (Manṭras), a hundred thousand times. He who repeatedly remembers (or recites) the Ashtākshara (the eight-syllabled manṭra) of Nārāyaṇa gains the fruit of the recitation of Gāyaṭrī a hundred thousand times or of Praṇava (Om) a myriad of times. He purifies (his ancestors) ten (degrees) above and (his descendants) ten (degrees) below. He attains the state of Nārāyaṇa. He who knows this (attains the state of Nārāyaṇa).

Like the eye (which sees without any obstacle) the things spread (in the sky), the wise ever see this supreme seat of Vishṇu. Brāhmaṇas who are spiritually awake praise in diverse ways and illuminate the supreme abode of Vishṇu. Thus is the Upanishaḍ. (Thus is) the Sāmaveḍa with the third foot.

NĀRĀYAṆA-UPANISHAḌ OF KṚSHṆA-YAJURVEḌA

Om. Then Nārāyaṇa, the supreme Purusha desired. “I shall create offspring.” From Nārāyaṇa emanates prāṇa, manas, the several organs of sense and action, ākāś, vāyu, agni, āpas and pṛṭhivī that supports all. From Nārāyaṇa emanates Brahmā. From Nārāyaṇa emanates Ruḍra. From Nārāyaṇa emanates Inḍra. From Nārāyaṇa emanates Prajāpaṭi (the divine progenitor). From Nārāyaṇa emanates the twelve āḍiṭyas, ruḍras, vasus, and all the chhanḍas (Veḍas). From Nārāyaṇa only do (all these) proceed. Through Nārāyaṇa do (they) prosper. In Nārāyaṇa (they) are absorbed. The Ṛgveḍa teaches this.

Then Nārāyaṇa is eternal. Brahmā is Nārāyaṇa, Śiva is Nārāyaṇa, Inḍra is Nārāyaṇa, Kāla (time) is Nārāyaṇa, Ḍik (space) is Nārāyaṇa, the intermediate quarters also are Nārāyaṇa; that which is above is Nārāyaṇa, that which is below is Nārāyaṇa, that which is in and out is Nārāyaṇa, the whole universe which existed and will exist is Nārāyaṇa. Nārāyaṇa is the only one that is stainless, sinless, changeless, and unnameable, and that is pure and divine. There is no second. Whoever knows Him thus, becomes Vishṇu Himself. The Yajurveḍa teaches this.

One should utter “Om” first, then “namaḥ,” and then “Nārāyaṇāya.” “Om” (is) a single syllable; “Namaḥ” contains two syllables: “Nārāyaṇāya contains five syllables. This is the sentence known as the Ashtākshara1 of Nārāyaṇa. Whoever studies this Ashtākshara of Nārāyaṇa and recites it constantly, attains full life and supremacy over men, enjoys the pleasures of royalty and becomes the master of all souls. He attains moksha; yea, he attains moksha. The Sāmaveḍa teaches this.

The Yogin having pronounced (the name of) Him who is complete bliss, who is Brahma-purusha and who is of the nature of Praṇava (Om)—a combination of A, U, and M—is released from the bondage of birth and mundane existence. He who practises the mantra “Om-Namo-Nārāyaṇāya” reaches Vaikuṇtha (the abode of Vishṇu). It is this lotus (heart). It is replete with vijñāna: It has the brilliancy of lightning. The son of Ḍevākī is Brahmaṇya1 . Maḍhusūḍana is Brahmaṇya. Nārāyaṇa who pervades all elements, who is one only, who is the cause Purusha and who is causeless, is known as Parabrahman. The Aṭharvaṇa Upanishaḍ teaches this.

Whoever recites (this Upanishaḍ) in the morning destroys the sins committed the night (before). Whoever recites it in the evening destroys the sins committed during the day. Whoever recites morning and evening becomes free from sins, however sinful he may be. Whoever recites (it) in the noon facing the sun is freed from all the five2 great sins as well as from the minor ones. He derives the good effects of the recitation of all the Veḍas. Whoever knows thus attains Sāyujya of Nārāyaṇa (viz., is absorbed in the essence of Nārāyaṇa). He attains Sāyujya of Nārāyaṇa. Thus is the Upanishaḍ.

KALISANṬĀRAṆA UPANISHAḌ1 OF KṚSHA-YAJURVEḌA

At the end of Ḍvāpara yuga, Nāraḍa2 went to Brahmā and addressed him thus: “O Lord, how shall I, roaming3 over the earth, be able to cross Kali?” To which Brahmā thus replied: “Well asked. Hearken to that which all Śruṭis (the Veḍas) keep secret and hidden, through which one may cross the samsāra (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Nārāyaṇa, who is the primeval Purusha.” Again Nāraḍa asked Brahmā: “What is the name?” To which Hiraṇyagarbha (Brahmā) replied thus: (the words are:) “1. Harē, 2. Rāma, 3. Harē, 4. Ramā, 5. Rāma, 6. Rāma, 7. Harē, 8. Harē; 9. Harē 10. Kṛshṇa, 11. Harē, 12. Kṛshṇa, 13. Kṛshṇa, 14. Kṛshṇa 15. Harē, 16. Harē. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Veḍas. These (sixteen names) destroy the āvaraṇa (or the centripetal force which produces the sense of individuality) of jīva surrounded by the sixteen kalās (rays). Then like the sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines.”

Nāraḍa asked: “O Lord, what are the rules to be observed with reference to it?” To which Brahmā replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahmā.

Whoever utters three and a half kotis1 (or thirty-five millions) times this manṭra composed of sixteen names (or words) crosses the sin of the murder of a Brāhmaṇa. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to piṭṛs, ḍevas, and men. Having given up all ḍharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishaḍ.

[1 ]This Upanishaḍ treats of the sāra (essence) for ṭāra (crossing).

[2 ]It is one of the many names given to Benares.

[3 ]Ṭāraka is Om—from ṭṛ. to cross.

[1 ]As the bear, Brahmā incarnated according to the ‘Rāmāyaṇa’.

[2 ]As Upenḍra, Vishṇu incarnates in the lower ṭala as well in the legs in man.

[3 ]Hanumān is the incarnation of vāyu, one of the elements of Siva.

[1 ]Bharata is rather the incarnation of discus or consciousness and Saṭrughna, that of conch—vis., ākāsic sound.

[1 ]The eight syllables.

[1 ]Means Vishṇu or Brahmā devoted to Ṭapas, Vedas, Truth, and Jñāna.

[2 ]They are theft of gold, drinking alcohol, the murder of a Brāhman, and unlawful union with the guru’s wife and association with them.

[1 ]This Upanishad treats of the means of crossing Kali completely: Nāraḍa having asked the question in Ḍvāpara yuga—the third of the four yugas.

[2 ]Nārada is called Kali-Kāraka or the generator of kali or strife and discord. If Nārada is himself the strife-maker, why should he go to Brahmā for the means of crossing Kali? Nārada being himself an adjuster of the laws of karma, this Upanishad gives the means of getting over strife, etc., in this Kaliage when the whole of nature is thrown off its balance by the depraved tendencies of men. The jīva has sixteen kalās, corresponding to which sixteen manṭras or words are given.

[3 ]The story is that he was cursed by Ḍaksha to roam over the worlds with a lute in his hand (viz., to adjust the laws of harmony).

[1 ]This number can be reached by uttering the mantra completely within one year if uttered at the rate of a lakh per day: and within ten years if uttered at the rate of 10,000 per day; and within 100 years if uttered at the rate of 1,000 per diem.