Paingala Upanishad of Shukla-Yajurveda, Chapter IV

Then Paiṅgala addressed Yājñavalkya thus: "To the wise, what is their karma? And what is their state?" To which Yājñavalkya replied: "A lover of mokṣa, having humility^[1] and other possessions (or virtues), enables twenty-one generations to cross (to Ātmā). One through his being a Brahmavit^[2] alone enables 101 generations to cross. Know Ātmā to be the rider and the body as the chariot. Know also buddhi as the charioteer and manas as the reins. The wise say the organs are the horses, the objects are the roads (through which the horses travel) and the hearts are the moving balloons. Mahāṛṣis say that Ātmā, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual Nārāyaṇa alone that is established in the heart. Till his prārabdha karma^[3] is worn out, he exists (in his body) as in the (cast-off) slough of a serpent (without any desire for the body). An emancipated person having such a body roves about like a moon gladdening all with no settled place of abode. He gives up his body whether in a sacred place, or in a caṅdāla's (out-caste's) house (without any distinction whatever), and attains salvation. Such a body (when seen by a person) should be offered as a sacrifice to dik (the quarters) or should be buried (underground). It is only to Puruṣa (the wise) that sannyāsa (renunciation) is ordained and not to others. In case of the death of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed); neither the ceremonies of fire (as burning the body, homa, etc.); nor the piṇḍa (balls of rice), nor ceremonies of water, nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, so a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wisdom there is neither śrāddha^[4] (required to be performed), nor (funeral) ceremony. So long as there is the upādhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru's wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chit and resigned, and having the discrimination arising from the attainment of wisdom "I am He," he should concentrate his heart on Paramātmā and obtain firm peace in his body, then he becomes of the nature of Jyotis, void of manas and buddhi. Of what avail is milk to one content with nectar? Of what avail are the Vedas to him who has known his Ātmā thus? For a Yogin content with the nectar of wisdom, there is nothing more to be done. If he has to do anything, then he is not a knower of Tattva. Pratyagātmā though far (or difficult of attainment), is not far; though in the body, he is devoid of it (since) he is all-pervading. After having purified the heart and contemplated on the One without disease (viz., Brahman), the cognizing of 'I' as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jīvātmā and Paramātmā are without difference. When the body is rendered bright through wisdom and the buddhi becomes of the partless One, then the wise man burns the bondage of karma through the fire of Brahma-jñāna. Then he becomes purified, of the nature of the non-dual named Parmeśvara and the light like the stainless ākāś. Like water mixed with water, so Jīva (-Ātmā) becomes upādhiless (or freed from the bonds of matter). Ātma, is, like ākāś, of an invisible form. (Therefore) the inner Ātmā is invisible like vāyu. Though he is within and without, he is the immovable Ātmā. Through the torch of wisdom, the internal Ātmā sees (or knows) .

"A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading ākāś. It should be known that Ātmā is absorbed as truly as the ākāś in the pot (when broken). Then he attains the all-pervading wisdom-light that is without support. Though men should perform tapas standing on one leg for a period of 1,000 years, it will not, in the least, be equal to one-sixteenth part of dhyānayoga. One desirous of knowing what jñāna (wisdom) and jñeya (the object to be known) are, will not be able to attain his desired end, even though he may study the Śāstras for 1,000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (Therefore) after having given up (the study of) the many Śāstras, one should worship that which is satya (truth). The many karmas, purity (of mind and heart), japa (the muttering of mantras), sacrifice and pilgrimages—all these should be observed till Tattva is known. For Mahatmas (noble souls) to be always in (the conception of) 'I am Brahman' conduces to their salvation. There are two causes (that lead) to bondage and emancipation. They are 'mine' and 'not mine'. Through 'mine' creatures are bound, whereas through 'not mine' they are released from bondage. When the mind attains the state of Unmani (above manas, viz., when it is destroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goes, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever it is). That which is equal in all is Brahman alone. One may attain the power to strike the ākāś with his fist; he may appease his hunger by eating husks (of grain), but never shall he attain emancipation who has not the self-cognition, 'I am Brahman'.

"Whoever recites this Upaniṣad becomes as immaculate as Agni. He becomes as pare as Brahma. He becomes as pure as Vāyu. He becomes like one who has bathed in all the holy waters. He becomes like one who has studied all the Vedas. He becomes like one that has undergone all vedic observances. He obtains the fruit of the recitation of Itihāsas^[5], Purāṇas and Rudramantras a lakh of times. He becomes like one that has pronounced Praṇava (Om) ten thousand times. He purifies his ancestors ten degrees removed and his descendants ten degrees removed. He becomes purified of all those that sit with him for dinner. He becomes a great personage. He becomes purified from the sins of the murder of a Brahman, the drinking of alcohol, theft of gold, and sexual cohabitation with Guru's wife, and from the sins of associating with those that commit such sins.

"Like the eye pervading the ākaś (seeing without effort everything above), a wise man sees (always) the supreme Seat of Viṣṇu. The Brāhmaṇas who have always their spiritual eyes wide open praise and illuminate in diverse ways the supreme Seat of Viṣṇu. Om: This Upaniṣad is truth."

Footnotes and references:

[1]:

Humility and other virtues twenty in number are described in Bhagavad-Gitā, Chapter XIII.

[2]:

There are four classes of Brahma Jñānīs or initiates of whom this is one.

[3]:

That portion of past karma which is being enjoyed in this life.

[4]:

The yearly ceremonies in honour of the dead.

[5]:

Itihāsas are the Rāmāyaṇa and the Mahābhārata.