Principal Upanishads

Minor Upanishads

Maha Upanishad Part 4

V-1-7. Then I shall speak truly of the seven steps of ignorance, seven of wisdom. The stages between are countless and produced otherwise.

   Liberation is existence in natural (spiritual) condition; lapse from it is the concept of ‘I’ – attributes like desire and hate, born of ignorance, are not for those who do not swerve from their nature as a result of the realization of pure consciousness.

   The fall from spiritual nature, the drowning of consciousness in mental matters; there is no other delusion, now or in future, than this.

   The existence in spiritual nature is said to be the destruction of mental activity, being in the middle (unaffected), when the mind goes from object to object. The existence-supreme in nature is remaining like stone, all ideation dying out, free from waking and sleep.

   That is one’s own (spiritual) nature which is not inert, the non-pulsating (placid) mind, when the ego-aspect is dead.

   V-8-20. Waking in seed state, (simple) waking, great waking, etc., the seven-fold delusion -when these combine among themselves, they become manifold; hear of its nature.

   The first stage is the consciousness undesirable, pure condition, taking the name of mind, Jiva etc., which will come into existence. Waking existing as seed (potential) is said to be waking-in-seed – this is the new or first condition of consciousness.

   The waking state (second): after the new stage, the (subtle) concept ‘I’, ‘Mine’ arising purely – this is waking, non-existent earlier.

   The great waking: the broad (gross) concept arising in a previous birth as ‘I’ and ‘Mine’.

   The Waking-Dream: The ‘kingdom’ of the mind, which has developed or not, as identifying one’s self with these.

   The dream state: it is of many kinds arising from the waking state, in the form of two-moons, shell-silver, mirage etc. The reflection by the awakened person ‘this was seen only a short time, it will not arise – Because of not seeing for long, it is like the working state.’

  The dream-waking state: the inert condition of Jiva, giving up the six conditions.

   The deep sleep is filled with the future misery – in which condition the world is merged in darkness.

   The seven stages have been spoken by me of ignorance – each of these has hundreds of varieties with various splendours.

   V-21-35. By knowing the seven stages of knowledge, one will not be sub-merged in the mire of illusions. Many schools speak variously of the stages of Yoga but only the following are acceptable to me: liberation follows after the seven stages.

   The first stage of knowledge – is auspicious desire, the second is reflection, the third is thinning of the mind, the fourth is attainment of Sattva, then detachment, the sixth is reflection on objects and the seventh is of the Turiya.

   Their explanation: The wise say that the auspicious desire is the desire following detachment –meditation ‘why do I remain like a fool, being looked upon by good people ?’

   Reflection is good activity (tendency) after the practice of detachment and contact with scriptures and good people.

   Thinning of the Mind is the condition where the attachment to sense-objects is reduced by means of auspicious desire and reflection.

   Sattvapatti is the mind in the pure Sattva condition by the practice of the above three stages.

   The Asamsakti stage is the developed condition, without even a trace of involvement, by means of the practice of the four stages.

   Padarthabhavana is the sixth stage resulting from the five stages, delighting in the spirit firmly by the non-contemplation of objects internal and external.

   The ‘Fourth’ (Transcendental) condition (here the seventh) is concentration on one’s nature, seeing no real difference, by the long practice of the six stages – this is the stage of Jivanmukti.

   The stage ‘Beyond the Fourth’ is the stage of liberation without the body.

   V-36-40. Nidagha, those who have reached the seventh stage, delight in the spirit – they do not drown in pleasure and pain. They do (or not do) whatever is only relevant and minimal. They perform actions following the past, awakened (impelled) by those nearby, like one waking from sleep.

   These seven stages can be known only by the enlightened – reaching which condition, even animals, barbarians etc., are liberated with or without the body surely.

   Wisdom indeed is the breaking of the knot and the liberation – the dying of the illusion of mirage.

   V-41. But those who have crossed the ocean of illusion – they have reached the high position.

   V-42-43. The means of calming the mind is said to be Yoga. This is to be known as having seven stages which lead to the status of Brahman.

   V-44. There, there is no feeling of ‘you’ and ‘I’, one’s own and another, nor the perception of existence or non-existence.

      V-45. All is calm (needing) no support, existing in the ether (of the heart), eternal, auspicious, devoid of ailment and illusion, name and cause.

   V-46. Neither existent nor-existent, nor in between, nor the negation of all; beyond the grasp of mind and words, fuller than the fullest, more joyful than joy.

   V-47. Beyond (worldly) perception, the limit of one’s hope (horizon) extensive, there is no existence of any thing other than pure cognition.

   V-48. The body exists only when there is the relationship of the perceiver, the perceived and the vision connecting them, whereas this position (of liberation) is devoid of such relation (of the distinct) Perceiver, Perception and object.

   V-49. ‘In between the movement of the mind from object to object there is the unqualified essence of intelligence. This is immaterial perception, reflection; always identify yourself with That.

   V-50. ‘Your eternal essence (is), devoid of states like wakefulness, dream and deep sleep or Equalities like intelligence and inertness; always identify yourself with that.

   V-51. ‘Excluding that heart of stone, inertness, always identify yourself with that which is beyond the mind. Discarding the mind in the far distance (you see) you are that which is; be established as That.

   V-52. ‘First the mind was formed from the principle of the supreme Self; by the mind has this world, with its multitudinous details, been spread out. Wise men ! The nihil, alluringly named, shines forth from the nihil as the blue does from the sky.

   V-53. ‘When the mind is dissolved, through the attenuation of mental constructions, the mist of cosmic fancies will stand dissolved. The one, infinite, unborn, pristine and pure Spirit shines forth within as the cloudless sky in autumn.

   V-54. ‘In the sky has sprung up a picture without a painter or a basis (i.e. canvas). It has no perceiver; (it is) one’s own experience without the medium of sleep or dream.

   V-55. ‘In the conscious Self that is the witness, common, transparent and indisputable, as a mirror, are reflected all the worlds without willing (of any kind).

   V-56. ‘For curing the mind of its fickleness, deliberately reflect that the one Brahman is the Sky of the Spirit, the impartite Self of the cosmos.

   V-57. ‘As an immense rock, covered with main lines and sub-lines, learn to regard the one Brahman with the three worlds superposed on It.

   V-58. ‘Now it has been known that this problem world is not produced, as there is no second entity to serve as a cause. This alluring (world) may be looked upon as a marvel.

   V-59. ‘Long agitated (as I have been, now) I am at rest; there is nothing other than pure Spirit. Laying aside all doubts, discarding all sense of wonder, behold !

   V-60(a). ‘Repudiating all mental constructions, the principle of mindlessness (may be seen to be) the highest status.

   V-60(b). ‘(The sages), having liquidated their sins, have attained infinitude --

   V-61(a). ‘Those (sages) whose intellects are great and tranquil and who have risen above the mind.

   V-61(b)-62. ‘One who has reasoned out (the nature of things according to the Vedanta), the modifications of whose mind (objectively induced) have ceased, who has given up all reasoning (vis-à-vis objects), who has dismissed the objective realm, empty of values but has seized on what alone has eternal value, has a mind that conforms to the eternal Reality.

   V-63-66. ‘When the net of deep-seated impressions of empirical life is split as a fowler’s net by a rat, when, due to dispassion’s power, the knots of the heart are loosened, one’s nature as Brahman becomes crystal clear owing to the experiential Knowledge (of Brahman) even as muddy water treated with the Kataka-powder. Now one experiences the eternal Witness; no longer one beholds the inert (non-Seen). While (yet) living one is awakened to the supreme Truth that alone is to be realized. One is totally oblivious of the ways of the world, shrouded in the thick gloom of delusion; and due to an eminent degree of mature dispassion, one ceases to have any relish for even the so-called delectables that are (in fact) dry and tasteless.

   V-67. ‘Like a bird from its cage, from delusions flies forth the mind devoid of attachments, frailties, dualities and props.

   V-68. ‘The mind filled with (Truth) shines like the full-moon vanquishing all meanness born of perplexities and dismissing all dilemmas due to (idle) curiosities.

   V-69. ‘Neither I nor aught else exists here; I am but Brahman that is Peace’ – thus perceives he who beholds the link between the existent and the non-existent.

   V-70. ‘As the mind indifferently contacts objects of the senses of sight, etc.; when encountered by chance, so does the man of steadfast intellect regard (courses of) action (in his daily life).

   V-71. ‘Experience lived through Knowledgeably alone proves satisfactory. The thief recognised and befriended is no longer a thief but turns out to be a friend.

   V-72. ‘As an unplanned journey to a village, when accomplished, is treated (without) elation) by the travellers, so is the splendour of enjoyment (that may fall to their lot) deemed by those who know.

   V-73. ‘Even a little diversion of the well-controlled mind is reckoned quite ample; no elaboration of it is sought as such (elaboration) is a source of (future) afflictions.

   V-74. A King liberated from detention is glad to eat (but) a morsel. One unattacked and undetained hardly cares for his (entire) kingdom.

   V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind.

   V-76. ‘From this sea of empirical life there is no way out except victory over the mind. In this vast empire of hell, hard to subdue are one’s and adversaries – the sense-organs – who ride on the unruly elephants, the sins, and are armed with the long arrows of cravings.

   V-77. ‘In the case of one whose egoistic vigour has been attenuated and who has vanquished his foes, the sense-organs, latent impressions, intent on enjoyments, wear off as lotuses do in winter.

   V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth.

   V-79. ‘Of the men of discrimination, the mind, I deem, is a servant as it accomplishes what is sought; a minister as it proves the cause of all gains; and a loyal chieftain as it regulates the assailing sense-organs.

   V-80. ‘The mind of the wise, I deem, is a loving spouse as it pleases; a protective parent as it guards and a friend as it marshals the best (arguments)

   V-81. ‘The paternal mind, well studied with the eye of the Shastras and realized in (the light of) one’s own reason; abolishes itself in yielding supreme perfection.

   V-82. ‘Extremely perverse and inveterate (in itself), (once) well-awakened and controlled and purged, the delightful mind-gem shines (in one’s heart) powered by its own virtues.

   V-83. ‘O Brahmin ! To win perfection be luminous after washing clean, in the waters of discrimination, the mind-gem steeped in the mire of many flaws.

   V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence.

   V-85. ‘The wise know that concern, as such, is the abode of endless pains; they also know that un-concern is the home of joys, both here and hereafter.

   V-86. ‘Bound by the cords of latent impressions this world revolves (constituting empirical life). In manifestation, they agonise; when obliterated they make for well-being.

   V-87. ‘Though intellectual, though extremely and variously learned, though high-born and eminent, one is bound by cravings as a lion is with a chain.

   V-88. ‘resorting to supreme personal endeavour and perseverance and conforming to Shastraic conduct unwaveringly, who may not win perfection ?

   V-89. ‘I am this entire cosmos; I am the supreme Self that lapses not. Nothing other than me is – this vision is the supreme assertion of the Self as ‘I’ (or, the first level of self-assertion).

   V-90. ‘I transcend all; I am subtler than a hair’s tip’ – such, O Brahmin, is the second and beneficent mode of self -assertion.

   V-91. ‘This (mode) promotes liberation and not bondage. (Witness) the case of the Liberated in-life.

   V-92. ‘The conviction that I am no more than a bundle of parts like hands, feet, etc.; is the third mode of self-assertion – it is empirical and petty.

   V-93. ‘This root of the evil tree of empirical life is wicked and must be renounced. Smitten by this, the worldly man rapidly falls ever lower.

   V-94. ‘Discarding this wicked mode of self-assertion from one’s life, in due course, by virtue of the beneficent mode, one achieves liberation in peace.

   V-95. ‘Resorting to the first two non-worldly modes of self-assertion, the third worldly mode that occasions pain must be renounced.

   V-96. ‘Next discarding even the first two, one becomes free from all modes of self-assertion and thus ascends to the transcendent status (of freedom).

   V-97. ‘Bondage is nothing but craving for objective enjoyment; its renunciation is said to be liberation. Mind’s affirmation is perilous; its negation is great good fortune. The mind of the Knower tends to negation; the mind of the ignorant is the chain (of bondage).

   V-98. ‘The (timeless) mind of the Knower is either blissful nor blissless; neither fickle nor stirless. It neither is nor is not. Nor does it occupy a mind position among all these – so maintain the wise.

   V-99. ‘Just as, due to subtlety ether, illumined by the Spirit, is not (objectively) perceived, so the impartite Spirit, though all perceiving, is not observed.

Maha Upanishad - Part1, Part2, Part3, Part5, Part6