Theosophical Siftings

Brahmopanishad of the Yajur Veda

Vol 6, No 9

Brahmopanishad of the Yajur Veda

by C.R. Srinivasa Ayanger
From "The Theosophist", Februar , !"9! #eprinted from "Theosophical Siftings" Volume 6 The Theosophical $ublishing Societ , %ngland

&$age !'( T)*S +panishad is intended to gi,e a complete and clear idea of the nature of -tma, that has four states of consciousness .a,asthas/ and four seats, for the better consummation of the Nirguna 0h ana .contemplation on an object 1ithout 2unas3/ 453 S-+N-6- 5-)-S-7- 8uestioned the hol sage $ippalada of the -ngiras 2otra thus9 : "*n this beautiful Brahmapura, the fit residence of di,ine beings, ho1 are .the deities of Va;, etc3/ located < )o1 do the function < To 1hom belongs this po1er .manifestations of Buddhi, etc3/ < )e to 1hom this po1er belongs, 1hat is )e < " =ommentar 3 : Brahmapura means bod , and is so>called as it forms a 1hereb to attain Brahm3 There are four 8uestions here3 The first is, "?hat is that, depending on 1hich, Va; and others function in this bod <@A The second is, "?hat is that that sets these in action <" The third is, "?hat is it that causes the Buddhi, etc to manifest themsel,es < " The fourth is, "?hat is the real nature of that 1hich eBercises this po1er < " $ippalada then ha,ing deepl considered, imparted to him the Brahma,id a .0i,ine ?isdom : Theosoph /, : that most eBcellent of all things3 "*t is $rana, i.e3, -tma3 *t is -tma that eBercises this po1er" =omm3 :-nticipating a 8uestion, "*s this the material $rana<" he sa s @3*t is -tma@3 This is a general ans1er to the four 8uestions, but he gi,es a special ans1er to the third in sa ing, A*t is -tma that eBercises this po1er@3 *t is the life of all 0e,as .0i,ine po1ers/3 *t is their death and .their/ life3 =omm3 : 4n the eBistence of -tma, depends theirs3 The Brahma that shines pure, Nish;ala, resplendent, and all>per,ading, in this di,ine Brahmapura .bod /, rules .all/3

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=omm3 : )ere he defines its place3 Nish;ala means 1ithout $rana, etc3, 1hich are the results of a,id a3C )a,ing gi,en Aa negati,eA description, he gi,es a positi,e one b the follo1ing epithets, "all per,ading@3 &$age !D( The original is a;ashara3 *t comes from AasA to per,ade3 A)e rules all3A This is an ans1er to the second 8uestion3 -s said in the Brihadaran a;a, A )e 1ho is in the $rith,i, but per,ades it, he 1ho causes $rith,i to mo,e, he 1hom $rith,i does not ;no1, he is -tma, the -ntar ami .*nner mo,er/, the -mrita .immortal/3A The Ei,a .identif ing himself 1ith/ the *ndri as, rules them li;e a spider3 The spider thro1s out from a single thread out of his bod a 1hole 1eb, and dra1s it into himself b that same thread, so $rana, 1here,er it goes, dra1s after it the objects of its creation .Va;, etc3/3 =omm3 : -s said in the latter part of this +panishad "as the spider thro1s out threads and dra1s them bac;", so the Ei,a goes and returns in the A Eagrat and S1apna3A )ere atma stands for the spider, $rana for the thread, and Va;, etc3, for the 1eb3 -s said else1here, A-s a strong horse, 1hen it runs off, dra1s along 1ith it the pegs to 1hich the ropes are attached, so $rana .1hen it goes a1a / drags along 1ith it the other $ranasA3 0uring FSushuptiA .the $rana/ goes to its seat .Brahma/ through the nadis of 1hich it is the 0e,ata, li;e an eagle, that ma;ing air as the means of communication, reaches his abode3 =omm, : )ere he ans1ers the 8uestion9 ")o1 does $rana attract them < " This also holds good during trance and death3 The sa , as 0e,adatta, though beaten .during Sushupti/ b a stic;, etc3, does not mo,e, so also the actor does not suffer or enjo for the merits or demerits of religious actions3 =omm3 :The sa , this is an ans1er to the 8uestion ")o1 do 1e ;no1 that it goes to its abode, the Brahma, and not an 1here else < " 4n a1a;ing the person sa s, A * ha,e slept happil A, so he goes to his abode, i3e3, ananda .bliss/ and returns from it, and ananda is Brahma3 as 0e,adatta, " )o1 can he, 1hile concerning himself 1ith good and bad actions, enjo happiness during Sushupti < " )e ans1ers it3 The person does not mo,es because he is conscious of nothing else but bliss, because there does not eBist the cause of sorro1 .adharma/3 Eust as a child obtains happiness 1ithout desiring for it .in pla /, so also 0e,adatta obtains happiness in Sushupti3 =omm3:)ere he ans1ers the 8uestion, "*f adharma, the cause of sorro1, does not eBist in Sushupti, then dharma, the cause of happiness, also does not eBist < Then 1here is bliss < " B sa ing that the eternal happiness .Nit ananda/ eBists, and the proof is simpl the eBperience of the persons3 The child pla s, for pla As sa;e, but he enjo s happiness &$age !G( 1ithal3 *t is said, "There are onl t1o 1ho are free from anBiet and are dro1ned in $aramananda .supreme happiness/ : the innocent and ineBperienced child and the person 1ho is freed from all 2unas"3 $age H

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)e certainl ;no1s .being/ $aram j otis, and the person desiring j otis, enjo s bliss in the contemplation of j otis3 =omm 3: AThere being no consciousness in Sushupti, ho1 could he be said to enjo bliss <A )e ans1ers this b sa ing that being $aram j otis, i.e3, atma j otis that is independent of an thing, he certainl ;no1s it3 -s said in the Srutis9 A Being indestructible, there is no diminution in the po1er of ,ision of the seer IA A But ho1 does he enjo it 1ithout desiring it<A )e ans1ers it thus9 : ATo him 1ho longs after -tma e,er thing appears dearA3 So sa s the Sruti3 So being al1a s desirous of -tma, he thirsts for j otis and delights in its enjo ment3 0uring Sushupti there being no other desire, that 1hich remains is onl desire for -tma3 Being tainted 1ith desire he appears as acting on the jagrat plane3 But in $aramatma there is no change3 The Sruti sa , A)e 1ho longs after -tma, has satisfied all his desiresA3 Then he comes bac; to the dream plane b the same 1a , li;e a jalou;a .a leech/3 *t, remaining on a blade of grass, first puts for1ard its foot on another blade in front, con,e s its bod to it, and ha,ing got a firm hold of it, then onl lea,es the former and not before3 So this is the jagrae state3 =omm3 : So also the Ei,a ha,ing got into the S1apna bod , then onl lea,es the Sushupti bod , so also for jagratJ so also in death, 1here it ta;es another bod before lea,ing this3 The Srutis sa A-s the jalou;a, so this person is under the control of and follo1s 6armaA3 B this eBample it 1ill be seen, that the ji,a eBperiences and is conscious of the three states3 -s this .0e,adatta/ bears at the same time eight s;ulls, so this jagrat, the source of 0e,as and Vedas, clings to a man li;e the breasts to a 1oman3 =omm3 : This ans1ers the 8uestion, ")o1 can one ji,a eBperience all these states simultaneousl <" But, " These three states contract and eBpand3 )o1 can the eBist in atma that has no second form<" The second eBample ans1ers this3 The breasts that contract and eBpand are found in a 1oman3 0uring the Eagrat -,astha, merit and demerit are postulated of this 0e,a .po1er/, he is capable of great eBpansion and is the *nner mo,er, )e is 6haga .bird/, 6ar;ata .crab/, $ush;ara .-;as/, $rana, pain, $arapara, -tma and Brahma3 This deit causes to ;no13 &$age !6( =omm3 : A)o1 are 1e to ;no1 that Eagrat is the source of Vedas and 0e,as and not S1apna < A )e ans1ers this thus9 The actions of a person during the Eagrat state onl are re1arded or punished, and not during the S1apnaJ these results are laid do1n in the Vedas and are influenced b the 0e,as3 B sa ing that it is postulated, it seems that there is some conneBion also 1ith the S1apna state3 %Bpansion, the uni,erse proceeds from him3 Bird, as he ;no1s 1hat is going on else1here3 =rab, as he proceeds croo;edl .spirall </3 -;as being pure li;e it3 $rana being its creator3 $ain being its gi,er3 $ara the cause, apara, the effect3 To sho1 that he is not different from Ei,a, he sa s -tma .i.e.,/ $rat agatma3 Being the soul of all, he causes e,er thing to be ;no1n3 AThere is no other seerA sa s the Sruti3 )e 1ho ;no1s thus, obtains Brahma, the Supreme, the support of all things, and the 6shetragna $age '

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.1itness/3 )e obtains Brahma, the Supreme, the support of all things, and the 6shetragna3 The $urusha has four seats, : na,el .5anipura;acha;ra/, heart .-nahatacha;ra/, nec; .Visuddhicha;ra/, and head .-gnacha;ra/3 =omm3 : These are speciall mentioned, as contemplation on these cha;ras facilitates progress3 There Brahm 1ith the four feet speciall shines3 Those feet are Eagrat, S1apna, Sushupti and Turi a3 =omm3: A-re these the onl places < -re not the 5uladhara, etc3, mentioned < A)e ans1ers this b sa ing that it shines in these places speciall .i.e./, a slight contemplation there is enough3 )e calls the states, feetJ being onl illusor , the are represented b the unimportant parts of the bod , and it is onl through these that it manifests itself3 *n Eagrat he is Brahma, in S1apna Vishnu, in Sushupti #udra, and in Turi a the Supreme -;shara3 )e is -dit a, Vishnu, *s1ara, $urushaJ $rana, Ei,a, -gni, and resplendent3 The $ara Brahm shines in the midst of these .states/3 )e is 1ithout 5anas, ear, hands, feet and light3 There the 1orlds are not 1orlds, 0e,as no 0e,as, Vedas no Vedas, sacrifices no sacrifices, mother no mother, father no father, daughter>in>la1 no daughter>in la1, =handala no =handala, $aul;asa no $aul;asa, Sramana no Sramana, beasts no beasts, hermits no hermits, so one onl Brahm shines as different3 =omm3 : 7ight, 1ithout the light of *ndri as, =handala, one born of a Brahman 1oman b a Sudra3 $aul;asa, one born of a Sudra 1oman b a Nishada .hunter/3 Sramana, also a man of a ,er lo1 caste3 ?here does Brahm shine and in 1hat form < )e sa s9 *n the )rida a;as .-;as in the heart/ is the =hida;as3 That is Brahm3 *t is eBtremel subtle .=hida;as/3 The )rida a;as can be ;no1n3 This mo,es in it3 *n Brahm e,er thing is strung3 =omm3 : The 5antras sa , AThe heart should be ;no1n as the great residence of the -llA3 ?hat is the fruit of thus ;no1ing him < )e sa s Those 1ho thus ;no1 the 7ord ;no1 e,er thing3 =omm3 : -s said in the =handog opanishad, *f he longs after $itrilo;a, b his ,er thought the $itris ariseJ so he attains $itrilo;a and is great there3 *n )im .the 2nani/ the 0e,as, the 1orlds, the $itris and the #ishis do not rule3 )e 1ho is a1a;ened ;no1s e,er thing3 =omm3 : %ach man is supposed to be indebted to three persons in his life, i.e3, the 0e,as, the $itris, $age D

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and the #ishis3 )e pa s the first b stud ing the Vedas and performing the sacrifices, the second b begetting a son, and the third b dail gi,ing -rgh a .oblations of 1ater/3 The 2nani being free from all the three, the no longer rule o,er him3 -ll the 0e,as are in the heart, in the heart are all the3 $ranas, in the heart is $rana, E otis and the threeplied hol thread3 *n the heart, in =haitani a .consciousness/ it .$rana/ is3 =omm3 : To impress upon the mind the necessit of renouncing e,er thing ;no1n and un;no1n, he sa s that the 1orship of eBternal deities is 1rong and that e,er thing is 1ithin3 0e,atas, Brahma and others, the deities of the *ndri as3 $ranas, Va; and others3 E otis, that 1hich enables us to percei,e objects3 To sho1 that the pure Brahm, though the source of all things and unmanifested, shines in the heart, he sa s AThe hol threadA *t represents the nine modifications of Sat1a, #ajas and Tamas3 )e no1 gi,es the 5antra to be pronounced 1hen putting on the hol thread3 $ut on the Yagnopa,ita .the hol thread/, the supreme, the hol , 1hich came into eBistence along 1ith $rajapati, 1hich gi,es long life, and 1hich is ,er eBcellentJ let this gi,e ou strength and Tejas .spiritual splendour/3 =omm3 : The Yagnopa,ita is 1orn across the breast to sho1 that the =haitani a is in the heart3 The 1ise man ha,ing sha,ed his head completel , should thro1 a1a the eBternal thread3 )e should 1ear as the hol thread the supreme and indestructible Brahm3 *t is called Sutra, because it sho1s .that the -tma is in the heart/3 Sutra means the supreme abode3 )e 1ho ;no1s that &$age !"( Sutra is a Vipra .Brahmin/, and he has crossed the ocean of the Vedas3 *n that Sutra .thread/ e,er thing is strung, li;e beads on a thread3 The Yogi, 1ell ,ersed in Yoga and ha,ing a clear perception of Truth, should 1ear that thread3 $ractising the noble Yoga, the 1ise man should abandon the eBternal thread3 )e 1ho 1ears the Sutra in the form of Brahm, he is a sentient being3 B 1earing that Sutra he is not polluted3 The 1hose Sutra is 1ithin, 1hose Yagnopa,ita is 2nana, the onl ;no1 the Sutra, and the onl 1ear the Yagnopa,ita in this 1orld3 Those 1hose tuft of hair is 2nana, 1ho are firml grounded in 2nana, 1hose Yagnopa,ita is 2nana, consider 2nana onl as supreme3 2nana is hol and eBcellent3 )e 1hose tuft of hair is 2nana, li;e the flame of -gni, he, the 1ise one, onl 1ears a true Si;haJ the others simpl 1ear mere tufts of hair3 Those Brahmanas and others 1ho perform the ceremonies prescribed in the Vedas, the onl 1ear this thread as a s mbol of their ceremonies3 Those 1ho ;no1 the Vedas sa that he onl is a true Brahmin 1ho 1ears the Si;ha of 2nana and 1hose Yagnopa,ita is the same3 This Yagnopa,ita .Yagna Vishnu and +pa,ita that surrounds, hence the form of Vishnu/ is supreme and is the supreme refuge3 )e 1ho 1ears that reall ;no1s, he onl 1ears the Sutra, he is Yagna .Vishnu/, and he onl ;no1s Yagna .Vishnu/3 =omm3 : )ereafter he begins to praise the 5ost %Bcellent, b attaining 1hom the ,arious bonds are remo,ed, b 1hose fa,our is obtained the 0i,ine sight, and death a,oided3 4ne 2od, hidden in all things, per,ades all things and is the *nner 7ife of all things3 )e a1ards the fruits of 6arma, he li,es in all things, he sees all things 1ithout an eBtraneous help, he is the soul of all, there $age G

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is nothing li;e him, and he is 1ithout an 2unas .being secondless/3 )e is the great 1ise one here the 2nana Sa;ti is postulated/3 )e is the one doer among man actionless objects .here the 6ri asa;ti is clearl sho1n/3 )e is al1a s ma;ing one thing appear as se,eral .b 5a a/3 Those 1ise men 1ho see him in Buddhi, the onl obtain eternal peace3 )a,ing made -tma .Buddhi/ as the -rani and $rana,a the lo1er -rani, b constant practice of 0h ana, one should see the concealed deit 3 -s the oil in the sesamum, as the ghee in the curds, as the 1ater in the ri,ers, and as the fire in the -rani, so the 1ho practise truth and austerities see him in the Buddhi3 =omm3 : -rani is a piece of 1ood 1ith a hole in it into 1hich another sharp>pointed 1ood is inserted and made to rotate b a rope3 *t is used for getting fire for the sacrifices3 *t is ,er suggesti,e3 For a detailed esoteric eBplanation of this, ,ide The Secret Doctrine, Vol3 H, "$rometheus"3 -s the spider thro1s out and dra1s into itself the threads, so the Ei,a goes and returns during the Eagrat and the S1apna3 =omm3 :The heart being the place 1here it is to be contemplated, he proceeds to gi,e a description of it, The heart is in the form of a" closed lotus flo1er, 1ith its head hanging do1n J it has a hole in the top3 6no1 it to be the great abode of the -ll3 =omm3 : These lines appear in the $urusha Su;ta too3 6no1 that during Eagrat it d1ells in the e e .right/, and during S1apna in the throatJ during Sushupti it is in the heart and during Turi a in the head .in the nadi called $ureetati/3 =omm3 : -s said else1here, )a,ing pierced b the manas and the breath the great bolt of Brahm in a moment, he should ta;e rest in the great 4cean of supreme amrita3 B bringing together the $rana and -pana to the 5uladhara and contemplating upon 4m .in the 1a laid do1n in the Tantras/ the gastric fire is roused3 The serpent 6undalini that lies coiled 'K times around the Sushumna closing the mouth .Brahmaranda/ 1ith his head, feels this and slo1l begins to mo,e3 )e should then force his breath .current/ and his mind through the opening into J Sushumna .for 1here the mind 1ills, there the breath current follo1s/3 There are three obstacles 9:Brahma 2ranthi, Vishnu 2ranthi and Si,a 2rahthi .granthi L ;not/3 )e should force his 1a through them and drin; the nectar flo1ing from the moon in the -gnacha;ra3 That process is referred to here3 Because Buddhi unites the $rat agatama 1ith the $aramatma, the 1orship of Sandh a .union/ arose3 So 1e should perform Sandh a>,andana3 The Sandh a,andana performed b 0h ana re8uires no 1ater3 *t gi,es no trouble to the bod or the speech3 That 1hich unites all things is the Sandh a of the one>staffed San asis3 6no1ing that from 1hich speech and mind turn bac; being unable to obtain it, and that 1hich is the bliss of Ei,a, the 1ise one is freed3 The secret of the Brahma,id a is to re,eal the real nature of the -tma, that is all>per,ading, that is li;e ghee in the mil;, that is the source of -tma,id a and Tapas, and to $age 6

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sho1 that e,er thing is in essence one3 So ends the Brahmopanishad3 &$age HM( GLEA ! GS "T)4S% 1ho are de,oid of 1ings, coming to the -s,attha of golden lea,es, there become possessed of 1ings, and fl a1a happil 3 That eternal di,ine being is percei,ed b de,otees3 The up1ard life>1ind s1allo1s the do1n1ard life>1indJ the moon s1allo1s up the up1ard life>1ind J the sun s1allo1s up the moon, and another s1allo1s up the sun3 5o,ing about abo,e the 1aters, the supreme self does not raise one leg3 .Should he raise/ that, 1hich is al1a s performing sacrifices, there 1ill be no death, no immortalit 3

"The being 1ho is the inner self, and 1ho is of the siNe of a thumb, is not seen, being placed in the heart3 )e is unborn, is mo,ing about da and night 1ithout sloth3 5editating on him, a 1ise man remains placid3 That eternal di,ine being is percei,ed b de,otees3" " SanatsugOti a," chapter 6 .Translated b 63 T3 Telang/3

" The Soul .$urusha/ 1hich in the measure of a thumb d1ells in the middle of the bod .in the ether of the heart/ is the ruler of the past, the future .and the present times/3 )ence from ha,ing this ;no1ledge, the 1ise .does not desire to conceal/ the soul3 This is that3 " The Soul, 1hich is light 1ithout smo;e, the ruler of the past, future .and the present times/, is e,en to> da .and/ 1ill be ,eril to>morro13": " 6atha +panishad," Dth ,alli, ,erses !H and !'J see also Gth ,alli, ,erse ', and the Fourth Brahmana of the " Brihadaran a;a +panishad3" " 0e,otion is not his, -rjuna I 1ho eats too much, nor his 1ho eats not at allJ nor his 1ho is addicted to too much sleep, nor his 1ho is .e,er/ a1a;e3 That de,otion 1hich destro s .all/ miser is his, 1ho ta;es due food and eBercise, 1ho toils dul in all 1or;s, and 1ho sleeps and a1a;ens .in/ due .time/3:" Bhaga,ad 2PtO," chap3 63

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