Subala Upanishad of Shukla-yajurveda

by K. Narayanasvami Aiyar | 1914 | 5,729 words

This is the English translation of the Subala Upanishad (belonging to the Shukla Yajurveda): a minor Sanskrit treatise selected amongst a collection 108 extant upanishads, dating to at least the 1st millennium BC. The Subala-upanishad is presented in the form of a dialogue between Raikva (Subala) and Prajapati. It discusses various topics, such as...

Chapter V (fifth khaṇḍa)

[note: In this chapter are given out the several correspondences of the devas (or the presiding spiritual deities) and of the objects to the five organs of sense, the five organs of action, and the antaḥkaraṇa (or lower mind) composed of manas, buddhi, ahaṅkāra, and citta.]

"That which joins one place (or centre) with another is the nādis which bind them. The eye is adhyātmā, (pertaining to the body); the visible objects are ādhibhūta (pertaining to the elements) and the sun is adhidaivata (spiritual). The nādis form their bond (or connect them). He who moves in the eye, in the visible, in the sun, in the midis, in prāṇa, in vijñāna,[1] in ānanda, in the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The ear is adhyātma, the audible adhibhūta, and dik (the quarters) is adhidaivata. The nādis bind them. He who moves in the ear, in the audible, in the quarters, in the nādis, in prāṇa, in vijñāna, in ānanda, in the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The nose is adhyātma, the odoriferous adhibhūta, and the earth is adhidaivata. The nādis bind them. He who moves in the nose, the odoriferous, the earth, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The tongue is adhyātma: the tastable adhibhūta, and Varuṇa is adhidaivata. The nādis bind them. He who moves in the tongue, the tastable, Varuṇa, the nādis, prāṇa, vijñāna, ānanda, the ākaś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The skin is adhyātma, the tangiferous adhibhūta, and the vāyu is adhidaivata. The nādis bind them. He who moves in the skin, the tangiferous, the vāyu, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Vāk (speech) is adhyātma, that which is acted upon by vāk is adhibhūta, and Agni is Adhidaivata. The nādis bind them. He who moves in vāk, that which is acted upon by vāk, Agni, the nādis, prāṇa, vijñāna, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The hand is adhyātma, that which can be handled is adhibhūta, and Indra is adhidaivata. The nādis bind them. He who moves in the hand, that which can be handled by it, Indra, the nādis, prāṇa vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The feet is adhyātma, that which is walked upon is adhibhūta, and Viṣṇu (or Upendra) is adhidaivata. The nādis bind them. He who moves in the feet, that which is walked upon, Viṣṇu, the midis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The anus is adhyātma, the excreta is adhibhūta, and Mṛtyu is adhidaivata. The nādis bind them. He who moves the anus, the excreta, Mṛtyu, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"The genitals is adhyātma, the secretion is adhibhūta, and Prajāpati is adhidaivata. The nādis bind them. He who moves in the genitals, secretion, Prajāpati, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

[2]"Manas is adhyātma, the thinkable is adhibhūta, and the moon is Adhidaivata. The nādis bind them. He who moves in the manas, the thinkable, the moon, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Buddhi is adhyātma, the certainly knowable is adhibhūta, and Brahma is adhidaivata. The nādis bind them. He who moves in buddhi, the certainly knowable, Brahma, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Ahaṅkāra is adhyātma, that which is acted upon by ahaṅkāra is adhibhūta, and Rudra is adhidaivata. The nādis bind them. He who moves in ahaṅkāra, that which is acted upon by ahaṅkāra, Rudra, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"Citty is adhyātma, that which is acted upon by citta (producing fluctuation of thought) is adhibhūta, and Kṣetrajña is adhidaivata. The nādis bind them. He who moves in citta, that which is acted upon by citta, Kṣetrajña, the nādis, prāṇa, vijñāna, ānanda, the ākāś of the heart, and within all else—That is Ātmā. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.

"He is the knower of all, the Lord of all, the ruler of all, the one latent in all, the one worshipped for the happiness of all, but Himself not worshipping (or seeking) any happiness, the one worshipped by all, the Vedas and other books and to which all this is food, but who does not become the food of another; moreover, the one who, as the eye, is the ordainer of all, the one who as annamaya is Bhūtātmā; the one who as prāṇamaya is Indriyātmā, the one as manomaya is Sankalpātmā, the one who as vijñānamaya is Kālātmā, the one who as ānandamaya is Layātmā, is one and not dual. How can it be said to be mortal? How can it be said that there is not immortality in It? It is neither internal prajñā nor external prajñā nor both, nor Prajñānaghana; it is neither prajñā nor not-prajñā; it is neither known nor is it to know anything. Thus is the exposition of Nirvāṇa; and thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas."

Footnotes and references:

[1]:

Probably prāṇa, vijñāna, and ānanda refer to the sheaths formed by them.

[2]:

Although in the original manas, buddhi, etc., are in the middle, yet they are inserted here after the karmendriyas.

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