Varaha Upanishad of Krishna-Yajurveda, Chapter II

The great Ṛbhu (again) addressed the Lord of Lakṣmī of the form of boar thus: "O Lord, please initiate me into the supreme Brahmavidyā (or science)." Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: "Through (the right observance of) the duties of one's own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vairāgya, etc. They are the discrimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, śama,^[1] etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of 'mine' in all objects, you should place your consciousness of 'I' in (or identify yourself with) me, who am the witness Caitanya (consciousness). To be born as a human being is difficult—more difficult it is to be born as a male being—and more so is it to be born as a Brahman. Even then, if the fool does not cognise through the hearing,^[2] etc., of vedānta, the true nature of the Saccidānanda (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he obtain mokṣa? I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such thing as love, except on my account. The love that is on account of me is not natural to me. As I am the seat of supreme love, that 'I am not' is not. He who is sought after by all, saying "I should become such," is myself, the all-pervading. How can non-light affect Ātmā, the self-shining which is no other than the light whence originates the words 'I am not light'. My firm conviction is, whoever knows for certain that (Ātmā) which is self-shining and has itself no basis (to rest upon), is one of vijñāna.

"The universe, jīva, Īśvara, māyā and others do not really exist, except my full Ātmā. I have not their characteristics. Karma which has dhāraṇā and other attributes and is of the form of darkness and ajñāna is not fit to touch (or affect) me, who am Ātmā, the self-resplendent. That man who sees (his) Ātmā which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of vedānta, this visible universe as the Supreme Seat which is of the form of light, attains mokṣa at once. When that knowledge which dispels the idea that this body (alone) is Ātmā, arises firmly in one's mind as was before the knowledge that this body (alone) is Ātmā, then that person, even though he does not desire mokṣa, gets it. Therefore how will a person be bound by karma, who always enjoys the bliss of Brahman which has the characteristics of Saccidānanda, and which is other than ajñāna? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words 'Thou' (Tvam) and 'I' (Aham), and that is untouched by all the stains. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajñāna alone is Brahman. It has truth and prajñāna as its characteristics. By thus cognising Brahman well, a person becomes immortal. One who knows his own Ātmā as Brahman, that is bliss, and without duality and guṇas (qualities), and that is truth and absolute consciousness is not afraid of anything. That which is consciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss, and which is indestructible, is the only true Brahman. It is the settled determination of Brahmajñānīs that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness to the wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage? And who is the one to be emancipated? The real nature of all embodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). Knowing, as Ātma, all the locomotive and fixed worlds that appear as other than Ātmā, meditate upon them as 'It I am'. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmajñāna, though he always sees this established universe, does not see it other than his Ātmā. By cognising clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense—that is the all-witness—that is the one noumenal vijñāna, that is the blissful Ātmā (as contrasted with jīvātmā or the lower self) and that is the self-resplendent. He is one that should be known as 'I' (myself). O Ṛbhu, may you become He. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one's own true nature. One who has thus known fully Ātmā has neither emancipation nor bondage. Whoever meditates, even for one muhūrta (48 minutes) through the cognition of one's own real form, upon Him who is dancing as the all-witness, is released from all bondage. Prostrations—prostrations to me who am in all the elements, who am the Cidātmā (viz., Ātmā of the nature of wisdom) that is eternal and free and who am the Pratyagātmā. O Devatā, you are I. I am you. Prostrations on account of myself and yourself who are infinite and who are Cidātmā, myself being the supreme Īśa (Lord) and yourself being Śiva (of a beneficent nature). What should I do? Where should I go? What should I reject? (Nothing, because) the universe is filled by me as with the waters of the universal deluge. Whoever gives up (fond) love of the external, love of the internal and love of the body and thus gives up all associations, is merged in me. There is no doubt about it. That Paramahaṃsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living) corpse and the endless sensual objects as poison, and who has abandoned all passion and is indifferent towards all objects is no other than Vāsudeva,^[3] (viz.,) myself. This is satya (truth). This is nothing but truth. It is truth alone that is now said. I am Brahman, the truth. There is naught else but I.

"(The word) 'upavāsa' (lit., dwelling near) signifies the dwelling near (or union) of jīvātmā and Paramātmā and not (the religious observance as accepted by the worldy of) emaciating the body through fasts. To the ignorant, what is the use of the mere drying up of the body? By beating about the hole of a snake, can we be said to have killed the big snake within, A man is said to attain parokṣa (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain sākṣātkāra (direct cognition) when he knows (or realises) that he is himself Brahman. When a yogin knows his Ātmā to be the Absolute, then he becomes a jīvanmukta. To mahatmas, to be always in the state 'I am Brahman' conduces to their salvation. There are two words for bondage and mokṣa. They are 'mine' and 'not mine'. Man is bound by 'mine', but he is released by 'not mine'. He should abandon all the thoughts relating to externals and so also with reference to internals. O Ṛbhu having given up all thoughts, you should rest content (in your Ātmā) ever.

"The whole of the universe is caused through saṅkalpa alone. It is only through saṅkalpa that the universe manifests. Having abandoned the universe, which is of the form of saṅkalpa and having fixed your mind upon the nirvikalpa (one which is changeless), meditate upon my abode in your heart. O most intelligent being, pass your time in meditating upon me, glorifying me in songs, talking about me to one another and thus devoting yourself entirely to me as the Supreme. Whatever is chit (consciousness) in the universe is only Cinmātra. This universe is Cinmaya only. You are Chit. I am Chit: contemplate upon the worlds also as Chit. Make the desires nil. Always be without any stain. How then can the bright lamp of Ātmic vijñāna arising through the Vedas be affected by the karma arising from the ignorance of the actor and the agent? Having given up not-Ātmā and being in the world unaffected by it, delight only in the Cinmātra within, ever intent on the One. As the ākāś of the pot and that of the house are both located in the all-pervading ākāś, so the jīvas and Īśvara are only evolved out of me, the Cidākāś (the one ākāś of universal consciousness). So that which did not exist before the evolution of Ātmās (jīvas and Īśvara) and that which is rejected at the end (viz., universal deluge) is called māyā by Brahmajñānīs through their discrimination. Should māyā and its effects (the universe) be annihilated, there is no state of Īśvara, there is no state of jīva. Therefore like the ākāś without its vehicle, I am the immaculate and Chit.

"The creation, sentient as well as non-sentient from īkṣaṇā (thinking) to praveśa (entry) (as stated in Chāndogya-Upaniṣad, Prapāthaka VI, Khaṇḍas II and III) of those having the forms of jīvas and Īśvara is due to the creation (or illusion) of Īśvara; while the saṃsāra (worldly existence) from the waking state to salvation is due to the creation of jīva. So the karmas ordained in the sacrifice (called) Triṇācaka (so called after Nachiketas of Katha-Upaniṣad) to yoga are dependent upon the illusion of Īśvara; while (the systems from) Lokāyata (atheistical system) to sāṅkhya rest on the illusion of jīva. Therefore aspirants after salvation should never make their heads enter into the field of controversy regarding jīva and Īśvara. But with an undisturbed mind, the tattvas of Brahman should be investigated. Those who do not cognise the tattva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them? Whence then is happiness (to them) in this universe? What if they have the thoughts of the superiority and inferiority (of Īśvara and jīva)? Will sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his waking state? When buddhi is absorbed in ajñāna, then it is termed, by the wise, sleep. Whence then is sleep to me who have not ajñāna and its effects? When buddhi is in full bloom, then it is said to be the jāgrat (waking state). As I have no changes, etc., there is no waking state to me. The moving about of buddhi in the subtle nādis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. Then at the time of suṣupti when all things are absorbed, enveloped by tamas, he then enjoys the highest bliss of his own nature in an invisible state. If he sees everything as Chit without any difference, he alone is an actual vijñānī. He alone is Śiva. He alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-lived reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon. By causing to be absorbed this universe which is but a superimposition, the citta partakes of my nature. Having annihilated all the six powerful enemies, through their destruction become the non-dual One like the scent-elephant. Whether the body perishes now or lasts the age of moon and stars, what matters it to me having Chit alone as my body? What matters it to the ākāś in the pot, whether it (the pot) is destroyed now or exists for a long time. While the slough of a serpent lies cast off lifeless in its hole, it (the serpent) does not evince any affection towards it. Likewise the wise do not identify themselves with their gross and subtle bodies. If the delusive knowledge (that the universe is real) with its cause should be destroyed by the fire of ātmajñāna, the wise man becomes bodiless, through the idea 'It (Brahman) is not this; It is not this.' Through the study of Śāstras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one's fitness for action (in this universe) ceases. With the cessation of prārabdha (the portion of the past karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. Māyā is thus destroyed in a threefold manner. If within himself no identification (of jīva) with Brahman takes place, the state (of the separateness) of jīva does not perish. If the non-dual one is truly discerned, then all affinities (for objects) cease. With the cessation of prārabdha (arising from the cessation of affinities), there is that of the body. Therefore it is certain that māyā perishes thus entirely.

"If it is said that all the universe is, that Brahman alone is that is of the nature of Sat. If it is said that the universe shines, thon it is Brahman alone that shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through. inquiry of one's Self, the three worlds (above, below and middle) are only of the nature of Chit. In Brahman, which is one and alone, the essence of whose nature is absolute Consciousness and which is remote from the differences of jīva, Īśvara and guru, there is no ajñāna. Such being the case, where then is the occasion for the universe there? I am that Brahman which is all full. While the full moon of wisdom is robbed of its lustre by the rāhu (one of the two nodes of the moon) of delusion, all actions^[4] such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if Ātmā and manas become identified, it is termed samādhi. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one's true state. Then the state of being in one's own self shines of its own accord in a yogin in whom jñāna-śakti^[5] has dawned and who has abandoned all karmas. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished? He who obtains mūrcchā^[6] cures all. diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. Therefore mercury and mind confer upon one the state of Brahman. The master of indriyas (the organs) is manas (mind). The master of manas is prāṇa. The master of prāṇa is laya (absorption yoga). Therefore laya-yoga should be practised. To the yogins, laya (-yoga) is said to be without actions and changes. This laya (absorption) of mind which is above speech and in which one has to abandon all saṅkalpas and to give up completely all actions, should be known through one's own (experience). As an actress, though subject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon the protection of the pot on her head, so the yogin, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yoga should, after having given up all thoughts, practise with a subdued mind concentration on nāda (spiritual sound) alone."

Footnotes and references:

[1]:

Meaning respectively mental restraint, bodily restraint, the renunciation or practising of works without reference to their fruits, endurance of heart and soul, etc., faith and settled peace of mind.

[2]:

Meaning meditation and reflection thereon.

[3]:

Viz., Viṣṇu, the Lord of all persons.

[4]:

During the solar and lunar eclipses, these rites are done by the Hindūs.

[5]:

Of the six śaktis, she is one that gives wisdom.

[6]:

Either controlling the breath through prāṇāyāma or the consolidation of mercury through some means, leading in both cases to siddhis, etc.