Miscellaneous

Home | Upanishad | Miscellaneous

Previous | Next

Sarvasaar Upanishad

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

(1) Om. What is Bandh (bondage of the Soul)?
What is Moksh (liberation)?
What is A-Vidyaa (nescience)?
What is Vidyaa (knowledge)?
What are the states of Jaagrat (waking), Swapn (dreaming), and Sushupti (Dreamless sleep), and the fourth, Tureeya (Absolute)?
What are the Anna-maya, Praan-maya, Mano-maya, Vigyaan-maya and Aanand-maya Kosh (vestures or sheaths of the soul)?
What is the Kartaa (agent), what is the Jeev (individual self), the Kshetragya (knower of the body), the Saakshee (Witness), the Kutasth, the Antaryaamee (Internal Ruler)?
What is the Pratyag-aatmaa (Inner Self), what the Param-aatmaa (Supreme Self), the Aatmaa, and also Maayaa?

The master of Self looks upon the body and such like things other than the Self as Itself: This egoism is the bondage of the soul.
The cessation of that (egoism) is Moksh, liberation.
That which causes that egoism is A-Vidyaa, nescience.
That by which this egoism is completely turned back is Vidyaa, knowledge.
When the self, by means of its four and ten organs of sense beginning with the mind and benignly influenced by the Sun and the rest which appear outside, perceives gross objects such as sound etc, then it is the Aatmaa’s Jaagrat (wakeful) state.
When, even in the absence of sound etc, (the self) not divested of desire for them, experiences, by means of the four organs, sound and the rest in the form of desires - then it is the Atman’s state of Swapn (dream).
When the four and ten organs cease from activity, and there is the absence of differentiated knowledge, then is the Atman’s state of Sushupti (dreamless sleep).

The aggregate of the six sheaths, which are the products of food, is called the Anna-maya Kosh, alimentary sheath. When the fourteen kinds of Vaayu beginning with the Praan, are in the alimentary sheath, then it is spoken of as the Praan-maya Kosh, vesture of the vital airs. When the Aatmaa united with these two sheaths performs, by means of the four organs beginning with the mind, the functions of desire, etc, which have for their objects sound and the rest, then it (this state) is called the Mano-maya Kosh, mental sheath. When the soul shines being united with these three sheaths, and cognizant of the differences and non-differences thereof then it is called the Vigyaan-maya Kosh, sheath of intelligence.

When these four sheaths remain in their own cause which is Knowledge (Brahm), in the same way as the latent Banyan tree remains in the Banyan seed, then it is spoken of as the Aanand-maya Kosh, causal frame of the Soul.

When it dwells in the body, as the seat of the idea of pleasure and pain, then it is the Kartaa, agent. The idea of pleasure is that which pertains to wished-for objects, and the idea of pain is that which pertains to undesirable objects. Sound, touch, sight, taste, and smell are the causes of pleasure and pain.

When the soul, conforming itself to good and bad actions, has made a link of the present body (with its past body), and is seen to be effecting a union, a connection as it were, with the body not yet received, then it is called the Jeev, individual soul, on account of its being limited by Upaadhi.

The five groups are those beginning with the mind, those beginning with the Praan, those beginning with the Sattwa, those beginning with the will, and those beginning with merit. The ego possessing the attributes of these five groups, does not die out without the knowledge of the ever-attained Self.

That which, owing to its proximity to the Self, appears as imperishable and is attributed to Aatmaa, is called the Ling-Shareer (subtle body), and the “heart’s knot”.

The Consciousness which manifests itself therein is called the Kshetragya, Knower of the Kshetra (body).

(3) He who is the cognizer of the manifestation and disappearance of the knower, knowledge, and the knowable, but is himself devoid of such manifestation and disappearance, and is self-luminous, is called the Saakshee, Witness.

When being perceived in an undifferentiated manner in the intelligence of all beings, from Brahm (the Creator) down to an ant, it resides in the intelligence of all beings, then it is called the Kutasth.

When, standing as the means of realizing the real nature of the Kutasth and others, which are differentiations by virtue of possessing limiting adjuncts, the Atman manifests itself as inter-woven in all bodies, like the thread through a string of jewels, then it is called the Antaryamee, Internal Ruler.

When the Aatmaa shines forth - absolutely free from all limiting adjuncts, brilliant, as a homogeneous mass of consciousness in its nature of pure Intelligence, independent - then, it is spoken of as the Entity of “Thou” (Twam), and as the Pratyagaatmaa, Inner-Self.

(That which is) Satya (the Reality), Gyaan (Knowledge), Anant (the Infinite), Aanand (Bliss), is Brahm.

The Reality is the indestructible; That which, when name, space, time, substance, and causation are destroyed, dies not, is the indestructible; and that is called Satya, the Reality.
And Gyaan - that essence of Intelligence which has no beginning and no end, spoken of as Gyaan.

(4) And Anant, the Infinite, (remaining in the same manner) as (does) clay in modifications of clay, as gold in modifications of gold, as thread in fabrics of thread, the antecedent, all-pervading Consciousness, that is in all phenomena of creation beginning with the Unmanifested, is called the Infinite.

And Aanand, Bliss - the essence of the consciousness of happiness, the ocean of measureless bliss, and the state of undifferentiated happiness is called Bliss.

That, of which the above fourfold nature is an indication, and which is permanent in all space, time, substance, and causation, is called the Entity of “That” (Tat) Param-Aatmaa, Supreme Self, and Para-Brahman, or the Highest Brahman. Distinguished from the Entity of “Thou” (when it appears to be) possessed of attributes, as well as from the Entity of “That” (when it appears to be) possessed of attributes, that which is all-pervading like the sky, subtle, whole by itself, pure Existence, the Entity of “Art” (Asi).

Self-luminous, is spoken of as the Aatmaa; the Entity of “not-That”, also is spoken of as Aatmaa. That which is beginningless, fruitful, open to both proof and disproof, neither real nor unreal, nor real-unreal - non-existent, when, because of the immutability of its own substratum, the cause of change is ascertained; -- existent when it is not so ascertained - (thus that) which is undefinable, is called Maayaa.

(5) I am neither the body nor the ten senses, Buddhi, Mind, Ego. Without Praan and mind, pure, I am always the witness, pure consciousness, surely. I am neither the doer nor the enjoyer, only a witness to Prakriti. By my presence, body etc, function as alive, still, eternal, ever joy, pure. I am Brahm to be known from all Vedaant, yet unknowable like sky and air. I am neither form nor action, only Brahm.

(6) I am not body; birth, death do not come to me. I am not Praan - have no hunger and thirst; I am not mind - have no grief or delusion. I am not the doer - have no bondage or release.

Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

END OF SARVASAAR UPANISHAD

Home | Upanishad | Miscellaneous

Previous | Next