PANCHBRAHMOPNISHAT:

                                      PANCHBRAHMOPNISHAT


Once Shakal asked Piplad as to what was there at the beginning. To this Piplad answered That Brahm by the name of Sadyojat appeared first. Shakal enquired, 'After that what came forth?' Piplad replied, ' Vamdev'. Shakal asked if anything else also came later. Piplad replied in the affirmative and explained them as Aghor, Tatpurush and Ishaan, which are the creators of all Dev Yonis. Shakal again questioned, 'How many Varnas, divisions and Shaktis of it are there?' Piplad replied, 'Such details must not be told to the unqualified.' Piplad bowed to Maharudra who Himself has explained it to him.

O Shakal! Listen to what is the most secret knowledge of this world. It is Sadyojat which has Shaktis: Mahi, Rama, Pusha, Brahm, Trivrit, Aka, Ravi, Consonants(Vyanjan), Rik Veda, Gharpatya Agni, the Mantra 'Om Namah Shivay', seven swaras: Sa, Re, Ga, Ma, Pa, Dha, Ni, which, is yellow and is Kriya Swaroop.

Aghor also has many forms like water, Chandra (moon), Samveda, Neerdhab, Upkaar, Dakshin-agni. Fifty letters from A to Gya, Icha shakti, its form which guards vikalp shakti with the help of kriya shakti and decimates all the great groups of sins and is provider of all kinds of grandeur.

Vamdev is the provider of great discrimination, form of effulgent fire, imbued with Light of Knowledge, always happy and shining like millions of Suns. It is of the form of Samveda, and eight swara (7+1) i.e seven swaras of Samveda and one of Bharat-shastra of low swaras like A, Aa, Am, etc., Ahvaniya Agni used in yajnas and its form which is capable of annihilation. It is white, Tamogun, fully realised creator of three Dham and three Dharmas, provider of good fortune to all, provider of all kinds of fruits to humans, equipped with A, Ka, Cha, Ta, Pa, Ta, Ya,Sha, the eight letters and which resides in the eight petalled lotus of the heart.

Tatpurush is the realm of Air, represents all the five kinds of fires, power of mantra, creator of mantra power and one who makes rules for it to operate. It represents all the fifty letters of varnmala, of the form of Atharv Veda, is the leader of various good qualities and the whole cosmos is his body. He is red in colour, is a beautiful medicine for mental and bodily diseases and is the creator, annihilator and controller of the whole cosmos in which all powers reside. Simultaneously, it is beyond the three states and dwells in fourth state of Turiya. It is called the Brahm, creator of everything and is continuously served by lord Brahma and Vishnu.

Ishan is the greatest of the rulers and creators/instigators, Sakshi of intellect, spread everywhere like akash (space), non-evident, embellished with the sound of Om. He is refuge of all devtas (divinities), at peace, even beyond peace, who is the creator of all 16 Varnas of Vishudhi Chakra and whose body is the sky. He is the doer of five kinds of work in which  cosmic creation is one, he is knower of all the three divisions of time and is of the form of Panch-brahm. When Panch-brahm achieves Nirvan it enters its Atma and with its Maya annihilates everything. He is self-effulgent and self-created.

Bound by the spell of Maya of Lord Shankar, all the divinities, Gurus of the world are unable to know the cause of all causes, the Mahadev. That Paratpar Purush which is and  which lights up the whole world, his form cannot be seen with these eyes. Because of whom this creation is lighted and when it annihilates, that Brahm is at extreme peace. It is that Parampad form. These Sadyojat etc. are the five Brahms and whatever is seen in the world or heard is also Brahm. Understanding of these five forms is called Brahm-karya and by knowing it one reaches Ishan. All the wise knowers, merge these five Brhams in their own Atma and if they realise that they themselves are that five form deva then they qualify to drink the Nectar. One, who realises the Brahm like this is set free, there is no doubt about it. Equipped with five letters, one should remember the mantra: 'Namah Shivay', in the beginning of which is letter 'N' and in the end is letter 'Y'.

Knowing that everything is comprised of Panch-brahm, one should see Panch-brahm in the whole creation. One who, with great devotion, studies Panch-brahm Vidya, he himself becomes That and gets nearness of That. This knowledge was given by Mahadev himself to Galav Rishi when he showered His grace on him. Just by listening to his greatness, one gets the knowledge (as if one has heard of what one has not heard even). One gets all kinds of knowledge, whether known or unknown. The principles, which are not even known, also become known.

As by knowing one clod of earth one knows every thing which is made of such material, because cause and doing (karya and karan) are one, in the same way by the knowledge of Pach-brahm, every knowledge is known.

By knowing iron one gets knowledge of everything made out of it; by cutting one nail one gets the knowledge of that which cuts it because it is natural that similar things will not be different. Because doing which is not different  from the cause, is actually a form of the cause itself. If an object is taken as one alone, this is also untrue (as we see different things in the creation). But the actual cause is only One, but generally some times it is  taken as one and at some places it is taken as many.  

Differentiation which is perceived at various places is because of the  absence of an explanation or ignorance of Dharma. Hence cause in actuality is one and not dual. The cause of this whole world is nothing but that pure, One Chaitanya. It resided in this body in the place called Dahar, also known as the Lotus. Moksha seeking Sadhaks should look for Shiv, who is truth and Anand, there only. This Shiva is always established in the heart and is the Sakshi (witness) to all. Because of this alone, the heart is called the provider of Moksha (liberation) from this world. Thus ends this Upnishad.

      Om! Shantih! Shantih! Shantih!

  ~************~

SUBALOPNISHAT:

                                              SUBALOPNISHAT


Om! Brahm is complete, from this complete Brahm this complete cosmos has taken birth. From THAT complete Brahm when THIS complete cosmos is taken out, WHATEVER is left behind is also complete. Om! Shantih, Shantih, Shantih.

Part:1

When various Rishis questioned as to what was there before this cosmos, Raikav rishi who was most knowledable among them replied to Ghorangiras. He said before cosmic creation there was no truth and no untruth as well, there was no duality of truth-untruth even. Out of this ignorance takes birth. From it came out ego, from ego came ether, ether gave rise to Air, air lead to Fire, due to fire Water was born and water created Earth. Thus all the five elements were created which is the AND, (egg), of Brahmaand. Staying in it for complete one year, Purusha divided it into two parts. Lower part became earth and upper part became akaash or space. In the middle dwelled the divine purusha who had a thousand heads, eyes, feet, and hands. He first created death of varius bhootas/elements. This death had the form of a three headed, three lettered, three footed and holding a small farsa,(a kind of broad sword), in his hands. His name was Brahm. He himself entered into Brahm. He had seven male children,born of the mind. They were called Prajapati. Brahman became the face of this virat purusha, Kshatriya became his arms, Vaishya became his chest and Kshudra became his feet. Moon took birth from his mind and Sun took birth from his eyes. Air came from his ears and pran came from his heart. Thus the whole cosmos was born.

Part:2

From Apan of this Virat came out Bheel, a kind of community. Rakshas, Yaksha and Gandharav; mountains from his bones;vegetation and all the medicines came from its pores in the skin; from his forehead came forth anger which gave rise to Rudra. Virat Purush is the greatest of the bhoots. His breath alone is Rik, Saam, Yaju, Atharv, teachings/knowledge, Kalp(gauge of time), Grammer, Nirukt, Chand, Jyotish, scriptures, Nyaya Mimansa, Dharmshastra, various detailed explanations and all the jeevas. He divided his form into two parts, one half became female and other became male. He created divines after becoming divine, and created Rishis after  becoming a rishi himself. Thus he made everything which is living in villages and communities. Some were cows, buffaloes, horses, donkeys and some were created to rear all. In the end this Virat turns into fire and burns up everything. At that time whole earth goes into water, water into fire, fire into air, air into space, space into senses, senses into tanmatras, tanmatra into ego, ego into mahatattva and mahattva into prakriti. Prakriti merges into Akshar (which can’t be annihilated), akshar into tamas agyan(ignorance) and that also merges into Parmatama, which is the one. No sat or asat is left behind. This is the talk of moksha/nirvana. This is the teachings of the veda.

Part 3:

Before this cosmic creation, cosmos was untrue as at that time atma was not established in it. This atma is without sound, without form, without sense of touch, without smell, neither big nor small, without expansion and unborn. Knowing thus courageous people never feel sadness. That Atma is without pran, without face, without ears, without speech, without mind, without effulgence, without eyes, without name, without forehead, without feet, without gotra (lineage), without blood and spaces. Its size can’t be explained as it is neither long, nor short; neither thick nor subtle, it can’t be crossed over and hence impossible to explain. It is like covered up curd, its rules of explanation can’t be challenged, it can’t be told to all, as all are not worthy of it. It’s neither inside nor outside. It neither eats anything nor anything eats it up. It can be known through six disciplines namely, Truth, Alms giving, Tapasya, Vrat, Celibacy and akhand Brhamcharya. One should always keep ones sight on three D’s, namely,Dam, Daan and Daya. One whose thinking dwells like this, his pran never rises up but merges into Atma and he converts into Brahm and achieves it.

Part 4:

Inside the heart is red coloured flesh, in the middle of which is located our atma tattva. Its white in colour like the lotus which opens up at night and develops into various states. There are ten holes in the heart where pran dwells. When the meditater joins with the Pran, then he sees many rivers and towns. When he becomes one with Apan then he sees various realms of Yaksh, Rakshas, Gandharav; when he associates with Udaan then he sees various divinities, Kartik Swami, Jayantdev; when he associates with Samaan vayu, realms of divines and their wealth is seen; when he associates with Vyan he sees realms of rishis and divinities. When he associates with Bhairav, then past is seen, whatsoever he has eaten or not eaten, whether sat or asat.

Now heart has 10-10 nadis which are further associated with 72-72 nadis, thus there are thousands of nadis in which atma resides and create sounds.  In the second kosh when atma resides there, it sees this realm as well as parlok (that realm). Then it is called Samprasad. Pran guards this body. These nadis are filled with white, red, yellow, brown and blue coloured blood.  

In this body, heart lotus is white in colour. Subtle like a split hair there is a nadi called Hita. Hridya akash is the best kosha in which atma resides. When it is in sleeping state then no kind of desire arises and no dreams are seen. There are no divinities there nor their realms, no yajnas and none of its procedures. No mother, no father, no relatives, no friends, no thieves, no killers but there is only that effulgent nectar. In water it is like water. It is like a forest, where atma runs towards its awakened state. King Janak used to expound like this.

Part 5:

Nadi is the main dwelling place of atma, eyes are spiritual (adhyatmic), form is adhibhoot, Sun is adhi devta. In the eyes, in all the matter that is seen, in Sun, in pran, in vigyan, in anand, in hridyakash and in the whole body, what pervades is atma. One should meditate on it.  It is sans old age, eternal, without fear, without sadness and is limitless.

Like this all the senses are spritual. Whatever sound that is heard is adhibhoot, all the directions are adhibhoot in it. All these three have no basic (mool) place. In the sound that is heard, in all directions, in nadi, in pran, in vigyan, in anand, in hridyakash and in the whole body what pervades is atma. One should meditate on it. It is sans old age, eternal, without fear, without sadness and is limitless.

The same way the sense of smell is spiritual, whatever is smelled is adhibhoot. Earth is adhi devta and nadi is where it dwells. That which dwells in sense of smell, in the object which is smelled, in earth, in all the nadis is limitless atma.

Same way tongue is spiritual, taste is adhibhoot, lord Varun is its adhi devta and it also dwell in nadi. That which is in tongue, in the taste, in Varun and in nadis is limitless atma.

Same way skin is also spiritual. Sense touch is adhibhoot, Air is adhi devta and nadi is its place of dwelling. That which pervades in skin, in sense of touch and in air element is limitless atma.

Same way mind is spiritual, mindfullness is adhibhoot and moon is adhi devta and it dwells in the nadi. What is in mindfullness, in the mind, in moon and in nadi is limitless atma.

Same way intellect or budhi is spiritual. In subjects to be known, in nadis dwells the limitless atma.

Ego is spiritual,its subject is adhibhoot, Rudra is its adhi devta and nadi is the dwelling place. That which pervades in ego, its subject and in Rudra and in nadi is limitless atma.

Chit is also adhyatam, subject of thought is adhibhoot, kshtragya its adhi devta, dwells in the nadi. That which pervades in the chit, in the chintan and in the nadi is limitless atma.

Likewise Speech is spiritual, speaking is adhibhoot, Fire is its adhi devta and it dwells in the nadi. That  which pervades the speech, act of speaking and the nadi is limitless atma.

Hand is spiritual, taking is adhibhoot and its devta is Indra, dwells in nadi. That which dwells in hands, in the act of taking, in the things taken and in the nadis is limitless atma.

Feet are also adhyatam, going is its adhibhoot, lord Vishnu is its adhi devta and nadi is tis dwelling place. That which dwells in feet, in the act of going, in the nadis is limitless atma.

Anus is also spiritual, discharging from the anus is its adhibhoot, death is its adhi devta and it dwells in nadi. That which pervades all these is limitless atma.       

Organs of procreation are spiritual, anand is its adhibhoot and Prajapati is its adhidevta and nadi is the main place of dwelling. That which pervades organ of procreation, in the subject of anand, in the nadis, in pran, in Vigyan, in anand, in hridyakaash and in the whole body is atma, one should meditate on it and pray to it.

That is sans old age, eternal, without sadness and is limitless. That which is knower of everything, is Ishwar of all, adhipati of everything, creator of all. All pleasures praise Him but it does not praise them, all are its food but it is food to none. This can also be said that that atma is everybodys eyes, controller of all, form of all samkalp, vigyanmaya, of the form of kaal, anandmaya, laya swarop. It has no oneness and hence can be from anywhere. There is no death in it then what to say of nectar. Inside it is pragya, outside it is not, inside and outside it is not, it is not with ignorance, it is not knower of much, it has not known anything, it has nothing to know even. This only is the sermon form moksha. This is the teachings of veda and it is what one learns from vedas.

Part:6

Before cosmic creation there was nothing, all was without any form and without any base. From which this pragya sprouted only that divine Narayan is there. He alone is eyes and he is the sight to be seen. He alone is the ear and the sound to be heard. He alone is the nose and fragrance to be smelled, he alone is the skin and subjects to be experienced through touch, he alone is mind, intellect and its respective subjects. He alone is ego, chit, speech, hands, feet, anus, organ of procreation and its subjects to be experienced. He alone is the anand. He alone imbibes every thing in it, is Vidhata, is the doer, is the creator, is the divine divinity. Aditya, Rudra, Air, Vasu, Ashwani kumar, Rik, Yaju, Atharv, Sam, mantra, fire and offering of ghee in fire is he alone, who is Narayan.He alone is mother, father, friend, relative, dwelling place, refuge and movement. He alone is established in the form of various nadis, namely Virajita, Sudarshana, Jita, Saumya, Mogha, Kumara, Amrita, Satya, Madhyama, Nasira, Shishu, Surya, Asura and Bhaswati. He alone sings, he alone flows and he alone rains. Varun, Aryama, Chandrama (moon), Kalas, Kaal, Dhata, Brahma, Prajapati, Indra, Day, half day, upper region and all directions. What ever has happened now, or in the past or will happen in future is Parmatama alone. He is the Ishwar of nectar which increases with food. All that is parmatama. This is the Parmapad of Vishnu and all knowers keep it in sight always, it is like the eye expanded in the space. Brahmins who are ever awake and without any anger, always perceive it. This is the parmapad of Vishnu, this is the teaching of Vedas and this is the knowledge to be learned from the Vedas.

Part:7

That atma, which resides in the this body’s cave of heart is, eternal and without birth. Earth is its head, it rules it and yet earth doesn’t know it. Water, which is its body, and it resides inside it and yet water doesn’t know it. Fire which is its body, inside which it resides, yet fire doesn’t know it. Air, which is its body, in which it resides, yet Air doesn’t know it. Ether (space) is its body and in which it resides yet ether doesn’t know it. Mind is its body and in it it resides and yet mind doesn’t know it at all. Intellect is its body and it resides inside it, yet intellect doesn’t know it. Chit is its body, inside chit it resides and yet chit doesn’t know it. Prakriti (nature), Akshar, Death all are its bodies and it resides in each of them and yet they do not know it. Thus which is unknown and yet resides in everything, is sarvatma. This burned all the sins and is divya dev Narayan.This knowledge was given by Narayan to mind, mind gave it to Brahma, Brahma gave it to Ghorangiras, who gave it to Raikav, Raikav gave it to Ram, who gave it to all the jivas, this is the sermon for moksha. Thus is the teachings of Veda and these are the orders,instructions of the Veda.

Part:8

In the whole body it resides in the cave of the heart. This body which is full of flesh and blood and is subject to death, is just like a wall on which a painting is there, city pf gandharvas which a person has not seen, a banana tree which is empty from inside, restive like a water bubble. But the atma which is different from it is having a form which cannot be visualised, effulgent, without any company, pure, bright, with form, every ones Ishwar, beyond thoughts and also without body. This which resides in the cave of the heart is eternal and effulgent. Knowledgeable see it as form of anand. When they merge into it they see nothing else different from it.

Part:9

Raikav asked Ghorangiras as in what all the objects merge. He explained all the things which are seen through eyes merge in them. Eyes are given to see things and hence those things merge into them alone. All those objects which are seen are received from Sun and they merge into Sun only. Sun is received from Virat and hence it ends in Virat itself. Virat comes from Pran and it sets into pran. Pran comes from Vigyan and hence it ends in Vigyan. Vigyan comes from anand and hence ends in anand. Anand comes from turiya and hence ends in turiya, which is eternal, fearless, without sadness, without grain and seed.The same way what is heard comes because of hearing and hence ends in that only. Hearing comes from directions and hence ends in them only. Directions come from Sudarshana and hence it merges into it. Sudarshana comes from apan and hence merges into it. Apan comes from Vigyan and hence merges into it. Vigyan comes from turiya and hence merges into it which is eternal, without fear, without sadness, infinite and seedless.

The same way he said whatever is experienced by the nose ends up in nose. Whatever is smelled comes from earth and hence ends up in that. Earth comes from Jita nadi and hence merges into that only. Jita comes from Vyan and hence ends up there only. Vyan goes for vigyan and hence merges into that alone. Vigyan goes for turiya and hence merges into that only which is eternal, without fear, without sadness, infinite and seedless.The same is the state of tongue, skin and speech.      

Whatever is received by hands that merges into hands only. Hands go for receiving things and hence merges into those things only. Received things come from Indra and hence merge into Indra alone. Indra comes from Amrita nadi and hence merges into that only. Amrit comes from mukhya and hence merges into that only. Mukhya comes from Vigyan and hence merges into Vigyan only. Vigyan comes from Turiya and hence merges in Turiya only.

Then he explained that whatever is the subject of feet merges into feet. The feet move towards their goal and hence merge into it. Goal or gantavya comes from place and hence merges into place. Place comes from Vishnu and hence merges into Vishnu. Vishu moves towards Satya nadi and hence merges into it. Satya moves towards antaratma and hence merges into it. Antaratma moves towards Vigyan and hence merges into it. Vigyan moves towards Turiya and hence merges into it which is eternal, without fear, without sadness, infinite and seedless.

What seeks anus, merges into it. Anus flushes out all the waste and hence it ends up in that. All that which is thrown out of the body through anus merges into death. Death seeks Madhyama nadi and hence ends into it. Madhyama seeks Prabhanjan vayu and hence ends in it. Prabhanjan seeks Vigyan and hence ends into it. Vigyan seeks Turiya and hence merges into it which is eternal, without fear, without sadness, infinite and seedless.

What seeks the generative organ, ends up in that alone. The generative organs seek Anand and hence merge into that only. Anand seeks Prajapati and hence merges into that. Prajapati engulfs Nasira nadi and hence ends in it. Nasira ends up in Kumara which moves towards Vigyan and Vigyan goes again to Turiya which is eternal, without fear, without sadness, infinite and seedless.

What gets mind, ends up in mind. Mind seeks subjects and hence ends up in that alone. Those desires, subjects, lead towards Moon and hence end up in that. Moon moves towards Shishu nadi and hence ends up in that alone. Shishu moves towards Shyen and hence end up there. Shyen goes to Vigyan, Vigyan to Turiya which is eternal, without fear, without sadness, infinite and seedless.

Who gets intellect ends up in intellect. Intellect goes after the knowable subject and hence ends up there. Subject moves towards Brahm (ultimate knowledge) and hence ends up in that. Brahm moves towards Surya nadi and hence merges into in  the end. Surya goes towards Krishna and hence ends up in Krishna. Krishna goes to Vigyan which goes into Turiya which is eternal, without fear, without sadness, infinite and seedless.

Ego seeks karma and ends up in that. Karma ends up in Rudra, Rudra in Asuri nadi, Asuri nadi into Shwet, Shwet in Vigyan, Vigyan in Turiya which is eternal, without fear, without sadness, infinite and seedless.

One who seeks Chit, ends up in it. Chit seeks Chintan and hence ends up in it. Chintan ends up in Kshetrgya, Kshetragya in Bhaswati nadi, Bhaswati nadi in Naag vayu, Naag vayu in Vigyan, Vigyan into Anand which is eternal, without fear, without sadness, infinite and seedless and moves into Turiya.

Thus who knows the seedless tattva, he himself becomes seedless. He never takes birth, he never dies, is neither attached or detached, can’t be burnt, it can’t be pierced, never feels angry or shudders.  That is Atma which burns up everything, such speak the knowers of scriptures. This atma can't be achieved by giving thousands of sermons, can’t be received by reading many scriptures and can’t be received by support of knowledge and intellect. Similarly even by medha, strong tapascharya, by learning of Vedas, knowing of Samkhya, yog, by dwelling in ashrams and many other such things, one can’t reach it or attain it. It is acquired by Purushas who are totally devoted to Brhama, who have come out of Samadhi and heard it, then they explain it. Hence one who is having Sham-dam etc ten qualities with Uprati and Titiksha and is in Samadhi, he alone sees atma. One who knows this becomes every one’s dear.

Part:10

Then Raikav asked Ghorangiras, ‘O lord! What resides in everything’. Then he replied that in the realms of rasatal everthing is there. On being asked as to what rasatal comprises of, he replied that with bhoolok. Bhoolok is in Bhuvarlok, Bhuvarlok in Maharlok, Maharlok in Janlok, Janlok in Tapolok, Tapolok in Satyalok, satyalok in Prajapatilok, Prajapati in brahmlok, Brhamlok in atma like the beads on  the string of a neclace. One who resides in these realms as atma becomes that atma itself.  This is moksha sermon of Vedas and such are its teachings and instructions.

Part:11

Then Raikv asked, ‘When this vigyanmaya atma leaves this body, then which path it takes and from where it departs’. Ghorangiras replied,’ inside the heart there is a place of ball of red flesh. In that is a very fine lotus which has developed from moon and has progressed through many stages. In the middle of it is an ocean, in the middle of that is a bud. In that there are four nadis, Rama, Arma, Iccha, Anurbhava. Rama takes one to the higher lokas by performing pious deeds. Arma takes to the lower lokas by performance of sinful deeds, Iccha takes one to where one desires and with Anurbhava this kosha/bud is opened. With this skull is opened at forehead, then earth is pierced, then water is pierced, then fire is pierced, then air pierced and then space is pierced. After this mind is pierced, then ego is pierced, then mahatattva is pierced, then prakriti is pierced, then akshar is pierced and then death is pierced which becomes one with Parmatama. After that there is no sat no asat, such is this moksha sermon of vedas and such are its instructions.

Part:12

Om! From Narayan came the grains. It was cooked in Brahmloka, again cooked in Samvartak, re-cooked in Sun, then cooked by Kravayadi fire. A sanyasi should eat it by soaking in water, it should not be that which has been asked for or begged and also not made for ones own self. Thus a mendicant should never ask for food from anyone.

Part:13

A wise man should live like a child, with same temprament, without any company and doshas. One should observe silence, acquire great knowledge and should not follow anyone who does something for a limited period of time. This is called the last state of kaivalya. Prajapati has expounded that after acquiring the great wisdom, one should stay below a tree, wear tattered clothes, never expect anything from anyone and always remain in samadhi. Such a person desires only atma and is away from all kinds of endeavours. All his desires have died. He never fears form of death in elephants, lions, mosquitoes, Mongoose, snakes, Rakshas, Gandharv and tries to live like trees who are not afraid even if someone comes to cut them. It stays the same as a lotus in mud, it doesn’t feel angry if someone pierces it, and mind always remains peaceful like the sky. Even if broken to pieces, no anger arises and never shudders and always like to remain with truth. This atma is truth. Heart of all kinds of smells is earth, heart of all juices is water, heart of all fires is tej, base of all touches is air, base of all sounds is space, heart of all movements is Prakriti or nature, base of all jeevas is death, that death alone turns into Parmatama. After this there is no sat, no asat. This is sermon of moksha, these are the teachings of Vedas and their instructions,orders.

Part:14

Om! Prithvi eats grains and water is its grain, fire eats grains, fire is grain, Air eats grains, air is  grain. Space is grain and senses eat grain, Senses are grains and mind is eater of grains, Mind is grain and intellect is the eater of grain, Intellect is grain and Prakriti (Nature) is the eater of grains, Prakriti is grain and Akshar is the eater of grains, Akshar is grain and death is its eater. This death itself becomes Paramdev Parmatama. There is no sat, no asat, nothing evident (pratyaksh), this is the sermon of moksha. These are the teachings of Vedas and orders or instructions of Vedas.   

Part:15

Then Raikav asked Ghorangiras, ‘O lord, when this vigyanmaya atma leaves this body then with what it burns what?’. Ghorangiras replied,’ When this atma leaves the body, it first burns pran, then apan, vyan, saman, Bhairav, Mukhya, Antaryaam, Trabhujan, Kumar, Shyen, Krishna and Naag respectively. Then it burns Earth, Water, Fire, Air and Space. Then it burns state of Jagrit, Swapna, Sushupti, Turiya and all lokas and parlokas (various higher realms). Then it burns lokalok, dharma, places without Sun, in darkness, and where no rule prevales. Then it burns mahatattva, Prakriti, Akshar, death which becomes one with the Paramatma. After which there is no sat and no asat. This is the sermon of moksha, it is the instructions of Veda and these alone are the orders of Veda.

Part:16

That person who is not your son, who is not at peace in his mind, who has not stayed with you for a full year, should not be given this knowledge. These words are meant only for those who have as much faith in their guru as their faith in God Himself and hence such a knowledge should be imparted to deserving people only.  This is the sermon of Moksha, this is the teaching of the Veda and orders of the Veda.

           Thus ends this Upnishad..Om!.Shantih, Shantih, Shantih.

KSHURIKOPNISHAT:

For sidhi of yoga, Kshurika(knife) is being explained here, with the help of which one who gets mukti through yoga will have no further births again. One should sit in a surrounding which is free of all kinds of noises and as a tortoise contracts itself in to its shell, same way a practitioner of yoga should contract his mind in to his heart. After this slowly-slowly, one should fill up his whole body with poorak pranayam of twelve matra which has been explained essence in the vedas. One should keep ones chest, neck and head somewhat upwards and then one should establish the prana working in the nasals in ones heart. Thus performing kumbhak there, one should slowly and slowly release or perform rechak.

After properly establishing in it, with great awareness one should perform two pranayams in space between big toes and calf muscles, two two pranayams in both the lions, three three pranayams in both the thighs, urinary organ and anus respectively. After it one should establish in the navel. Here there is a nadi by the name of Sushumana which s wrapped around various other ones having different colours like yellow, red, black and copper coloured one. But one should seek the one which is most subtle, thin and white in colour. Yogi should run his prana in that nadi. After this heart form purush which is atma establishes in the form of a red lotus, which has been called as Dahar Pundrik in the vedas.

After piercing it, pran rises into neck region. Hence a yogi with the help of his extremely sharp and shining mind and his intellect should practise to cut asunder the nae and form located on the middle of one feet. After this he should cut away the point located in the lions and known by the name of Indra Vajra with the help of power of yog and dharana(intense focusing).

Then establishing the pran in the middle of both hips should be takes to various marm locations. Repeating four four pranayams there one should cut away those marm places and then he should reach his neck region and collect all the nadis there.  Out of them one hundred one are known to be the best nadis.

Sushumana is partattva, Virja is Brahm, on left is Ida while on right is Pingla. One who knows what lies in between them is the knower of all vedas. In total there are 72000 subtle nadis which are called Taitil. With the help of dhyan yoga, all of them are pierced except Sushumana. A courageous person, in this very life, with the help of knife of mind which shines like fire and is pure (because of support of atma) cut all the nadis which then become fragrant like black sesame seeds are among various flowers. With such pious thoughts one should dwell in Sushumana. With this one leaves the cycle of birth and death to achieve Brahm.

One should dwell and practise yoga alone in that subtle nadi which has won over chit and is a space of complete silence and realise oneness. As swan leaves back everything and flies off alone in to the sky, same way one should soar  high cutting away the snares of this world and be free. As when a deepak dies down with the finishing of oil in it same way one should merge in to Brahm after burning everything into ashes in the world. The omkaar edge of the knife of mind  which has been sharpened with the help of pranayam,  after rubbing it on the rock of detachment, one should cut away the string of attachment to this world. Such yogis are then never again bound at the door of the world. When gets free of all the attachments and desires then he establishes in amrit tattva. After cutting the world like this he is not help in any kind of snare thus is the secret of this upnishad……….Om!...Shanith..Shantih…Shantih.

AKSHYOPNISHAT:

O Brahm may guard both of us, should look after both of us. We both should realise our potentials. Our study should be great and we should not feel jealous towards each other. Om! Shantih! Shantih! Shantih!

Pratham Khand:

Once muni Sankriti went to the realm of Aditya. There he bowed down to Sun and praised him with Chakshumati Vidya. Thus he saluted Sun god who is the producer of eyes. He saluted lord Sun who moves in the outer space, he saluted lord Sun who is tam swaroop. O lord please lead me from untruth to truth, from darkness to light and from death to immortality. Lord Sun is pure and is without any equal. We remember that lord Sun who takes up every form, embellished with sun rays, is Jaatveda, effulgent like gold, who is the form of a jyoti, who is hot. That thousand rayed Sun who is present in hundreds of forms is rising in front  of us. We bow down to son of Aditi who is the light behind our eyes. We offer our everything for the Sun who bears the load of this whole world. After being praised with this Chakshumati vidya lord Sun was extremely pleased and said- Whosoever Brahmin does the path of this vidya daily, will never face any treouble with his eyes and niether in his family any body will become blind. If it is given to eight brahmins it becomes sidh. One who knows it like this becomes great.

Dwitya Khand:

Sankriti muni requested lord Sun to teach him Brahm vidya. Lord Sun replied, O Sankriti, I shall expound knowledge of a very special tattva in front of you by knowing which alone one becomes jivanmukta. Seeing all the jeevas as one, aj, at peace, anant, avyaya, dhruv and chaitanya remain peaceful and happy. Apart from atma and paramatma there is no other thing. This state is called yog. Hence perform only such karmas. One who dwells in yog which mind day by day is weaned away from the desires of the world. He does not agree to the opposite karmas of ignorant people. Listening to any ones secret talk he does not tell that to any one. He always performs best deeds.

One who performs peaceful tasks only by which one does not feel agitated, he is always afraid of sins, he is never expecting any fruit, always talks wit love, always keeps the company of good people by karma as well as speech and keeps reading shastras, he keeps himself busy in all the above is called Bhoomikavaan.

Symptoms of second state of Vichar bhoomika are as follows:  

He seeks the refuge of great scholars who correctly explain Shrutis, Smaritis, Sadachar, Dharana and Dhyan. He becomes adept in discriminating between right and wrong doings after listening to right scriptures,  also knows the right division between pad and padarth. Excess of ego, worldly intoxication, attachment is not there in him but outwardly it is seem to present there to some extent. As a snake sheds its skin same way he sheds all the outward appearing doshas in him. Such a sadhak by the grace of guru and scriptures is able to know the right things.

After this he enters the third state of yoga which is called Asansarga(non-attachment). Whatever is expounded by the shastra he puts his mind totally into it and dwells in the ashrams of great rishis, participates in discussions on shastras/scriptures, lying on stone bead spends time of his life. After attaining peace of chit such a person roams about in jungles to spend his time receiving whatever is offered without any attachment to him. With pious deeds, practice of scriptures, his insight of discrimination sharpens. After achieving this state he becomes enlightened.
Asansarg is also of two types; General¹ and Special². There is no doer, experiences, controller etc, this kind of non attachment to subjects is called General Asansarg. Whatever is received in this life is because of fruit of our past life hence one should not feel any pleasure or pain in it. Expansion of bhogas is a great disease and all kinds of showoff is home of great problems. All the meetings will one day end into estrangements. Mental anguishes are diseases for ignorant. All things are mortal as time will eat them up. After listening to scriptures ones faith in worldly things is removed, and their desire is uprooted from the mind itself. This is called general Asansarg. I am not the doer but my past life deeds are the doer or lord is the doer, one who removes such kind of thoughts enters into peace and speechlessness. This state is called Special Asansarg.

The first state which seems sweet with santosh and anand appears as if a new seed sprouts in earth. On appearance of this state, our antahkaran becomes a fit space for higher states to descend. After this, sadhak achieves second and third state respectively. Out of various states third is the best state. As on advent of this state all the vritis are banished. One who achieves three states his ignorance is removed and sees everything in same light. One establishes in oneness so much that duality is removed on its own. Such a sadhak who achieves the forth state for him world appears like a dream. First three states are called waking states while the fourth state is called dream state.

On achieving of the fifth state, as clouds are removed during winter season same way chit of the sadhak gets removed. Whatever is left is only truth. On achieving such a state worldly desires do not take place at all. He enters oneness and all his duality is removed. When this duality is removed he enters sushupti pad of fifth state which is self realization. This state then takes up the sadhak. While discharging his outside duties still he remains inward drawn. He is always seen like a tired person who is some what sleeping. When this state is fully realized he enters into sixth state where truth, untruth, ego-nonego, mental thoughts etc all are banished and only pure non-duality prevails and he is without any fear. Knots of his heart are opened and all doubts are removed. He enters into a state of Bhavshunya. Without achieving nirvana, he enters into nirvana like state and becomes jivanmukta. His state becomes like a non flickering deepak or light.

After sixth, he enters into seventh state which is called Videh. It is an extremely peaceful state and is beyond words. This is the last state state and all the yogic realms end here. Here one is freed from social, bodily and scriptural obligations also. In the form Vishva, Pragya and tejas, this whole world is Omkaar. Here there is no difference between talker and listener. Even if it is there it is in-comprehendible. First matra of Omkaar, A-kaar is Vishva, U-kaar is tejas while M-kaar is Pragy. Before Samadhi one should dwell on its meaning and keep moving from gross to subtle and subtler and thus let it merge into chidatma. Seeing chidatma as ones own form, one should develop strong bhav that one is eternal, pure, realized, free, one, param anandmaya Vasudev and of the form of pran itself. All the creation around is nothing but pain, thus letting go of everything one should realize the essence of everything and be joyous, pure, vishudh, beyond doubt and ignorance, beyond speech, Brahm itself. This is the secret of this upnishad.

Thus ends this great upnishad…………Om!..Om!..Om!.        

PRANVOPNISHAT:-

May Brahm guard both of us, may it rear both of us. We both should attain our potential simultaneously. Our study should be effulgent and we should not harbour jealousy and ill feeling towards each other. Om! Shantih! Shantih! Shantih.

Secret of Brahm vidya of that great lord Vishnu who is beyond doings and doership, is being shared here. Knowers of Brahm who explained ekakshar(single letter) ‘Om’, it’s body, it’s location and effect of three divisions of time is being expalined here. That Om is said to have three deities, three realms, three vedas and three fires. Along with it three matras and ardh matra is also established in it because it is the form of that param Shiv itself. Rik Veda, Gharpatya (agni), Earth or Brahm, these three has been expalined by the knowers as established in the letter A of the three letters of Om, namely A, U and M. All the above are represented by A. Yajur veda, Space, Dakshinagni and lord Vishnu are in the form U. Samveda, Heavens, Ahvahniya agni and Paramdev Shankar is said to be in the letter M.

A-kaar is also said to be realm of Sun near the realm of Moon. Moon form U-kaar is established in the middle of Om. Fire, which has no smoke and is effulgent like lightening is represented by M-kaar. Effulgence of three matras of Moon, Sun and Fire represents pranav. As flame forms an edge at the top, same way pranav has ardh matra at its top. Other one is seen as a kaal sutra and proceeds from nasal passages piercing the realm of Sun is established in all the jivas in the form of 72,000 nadis to give boons. When a sadhak reaches near moksha then one hears the sound of  kansya bell. One must try to understand this form of Pranav. It is Veda itself and one should listen to it also. Where in this sound of Om disappears that is called Brahm. One who reaches this stage, he surely is qualified to achieve amrit tattva.

Thus ends this minor upnishad...Om.....Praise be to all.                                                        

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AMRITNADOPNISHAT

Om! May Brahm guard both of us (guru and disciple), take care(rear) of both of us, we should not feel jealous of each other. Om! Shantih, Shantih, Shantih.

It is the duty of the knowledgeable not to waste this life which is as momentary as the light shining in the sky. By repeated readings and study, knowledge can be acquired.  One should sit in the chariot of Pranav and make lord Vishnu as the seer or sakshi and inquiring about the real crux of realm of Brahm one should busy oneself in the upasana of lord Rudra. One should move in that chariot till whole path on which it is to move is completed.  When that is completed, one should get down from this chariot and proceed further himself.

Doing dhyan of A,O,M etc various matras of Pranav, their lingbhoot pad and dependent cosmos one should forgo them and then move into the Ishwar who is the producer of soundless m-kaar, thus he should enter Turiya tattva. That tattva is beyond all the worldly play. Various subjects like sound, touch etc, and senses and mind which experience them, one should see them as rays of lights emanating from sun in ones atma. Such kind of meditation is called Pratyahaar. In the six limbs of yoga apart from Pranayam, Dhyan, Dharana, Tark, Samadhi, pratyahaar is also counted.

As gold is purified by removal of impurites on heating it, same way impurities acquired by our senses are removed with the help of pranayam. With Pranayam burn all the doshas/evils and with Dharana burn all the sins. Thus removing all the sins and their snaskars one should meditate on ones deity and continue to perform pranayam, kumbhak etc. Repeating gayatri mantra three-three times one should do poorak, kumbhak and rechak. This is called one pranayam.

Rechak pranayam is that in which pranvayu is brought in to the space element by making it shunya with hridaya vayu( air of the heart) and thought both. To attract the air in to ones mouth as if  one is breathing in through a lotus stem(puckering our lips), slowly take the air in. One should neither inhale, no exhale but keep the breath still without moving body parts, this is called Kumbhak. As a blind man can not see anything, similarly a sadhak should not see anything even though his eyes are open, should not listen to anything ewven though his ears are there but remain still like a wooden log. This state is called Prashant state. Considering mind as creater of sankalp, one should try to attach it with atma meditating on Parmatama. To think on the lines of  scriptures is called Tark, to see and feel everything else, whatsoever, as nothing is called samadhi.

One should sit in an area which is clean, free of evil thing in Padmasan or Swastik asan, Bhadrasan etc facing East, guarding ones mind perform jap (repetition of mantra). then close one nostril with one finger and breath in through other nostril, then close both the nostrils and hold ones breath meditating on single lettered letter of Om which is Brahm. Thus slowly exhale. Repeat this process many times. In this way one should sit in front of ones Isht(deity on which one meditates), balancing the upper and lower spaces, one should sit still and thus practice.

Such a yog should be practised according to a plan and like a Tarr tree it bears fruit very soon. Twelve matra avarti for it has been suggested. This Pranav naad brahm does not arise with effort. It is neither a vowel nor a consonant. It can not spoken from throat, palat, nasal, moordha or teeth. It never ends. One should practise pranav in the form of pranayam and mind should continuously dwell in naad. Which ever path a yogi watches, pran along with mind follows that alone. For pran to treverse the best path, daily practice is essential. Entry point of air is heart and through it alone it enters in to Sushumana. Above is upward going path and beyond that is path of mukti which is brahmrandhra.

For a yogi fear, anger, excessive food, no food, lethargy or too much sleep are things to be shunned. A yogi who practise like this everyday achieves the ultimate knowledge. In four months he gets darshan of divines, by continuously practising for five month if he desires in the sixth month he can achieve a state of Jeevanmukti.

For establishing in Earth element he should meditate on five matras of pranav, for meditating on Water element he should meditate on four matras of Pranav, for Fire element meditate on three matras and for Air element two matras be meditated on. For Ether element one should meditate on one matra of pranav, while for meditating on Pranav, one should meditate on half matra of only. In ones own body one should meditate on the five elements and their sidhis. By following such procedure five elements are controlled.

Pran which is of the length of thirty and a half finger, is the bases of all the pran vayus. That is why it is called Pran. Outer pran which seen by our eyes in twenty four hours moves 1,13,680 times.

Pran resides in the Heart. Apan resides in Anus, Saman in Navel, Udan in Throat, Vyan in all the body parts. Pran vayu is colour of Mani, Apan of Indragop colour, Saman like cows milk, Udan like that of earth, Vyan like fire flame.

Practitioner whose Pran piercing all the mandal reaches his forehead, where so ever leaves his body, he gets free of circle of  birth and death, i.e he is not born again.

Thus ends this minor upnishad.................................Om!   

YOGRAJOPNISHAT

                                                    
                                                        YOGRAJOPNISHAT

Now for the yog sidhi of yogis, Yograj is being explained here. It comprises of Yog, Mantra, Laya and Raj i.e. all the four. Seers have explained it as four different aspects, Asan, Pran, Dhyan and Samadhi. These four are there in all kinds of yoga. A brahmin should do mantra jap of Brahma or Vishnu or Shiva. Vatsraj succeeded in mantra jap while Vyas etc. succeded in Laya yoga.

Mahatamas transcend all the nine chakras to achieve sidhis. First chakra is like bhaga with three circles and is called Brahm chakra. Near the anus is moolkand which is called Kaamroop and is also called Vahnikund(fire pit) & tattva kundlini. For mukti one should perform dhyan of effulgent jeeva here.

Second chakra is Swa-adhishthan which has been told to be located inside. On western side is a lingam which is shinning like a newly formed sapling. It should be visualised in Udyan peeth and world should be attracted into it.

Third is the navel chakra in which is established the whole world. In the middle of five circles here one should do dhyan of effulgent electrified Shanti shakti. Knowers, by meditating on it get all the sidhis.

Fourth chakra should be seen inside the heart whose face is downwards. Effulgent Hamsa should be visualised inside it with all the efforts. It is absolutely true that one who can meditate on it, whole world will come under his control.

Fifth chakra is inside our throat on whose right is Pingla, left in Ida and in the centre is Sushmana. By meditating on a flame or jyoti in it one gets all the powers/sidhis.

Sixth chakra is in the palate which is the place of Uvula. It is called Rajdant and is the path way for tenth door i.e. Brahmrandhra. By emancipating mind in that shunya one surely gets mukti.

Seventh chakra is the chakra of eye brow centre. By meditating on a jyoti in between the eyebrows , a yogi gets mukti.

Eighth chakra is Brahmrandhra which is param moksha. By meditating on that smoky coloured space of all creation a yogi achieves moksha. That which is blue and gives moksha should be called as Jalandhar(located in the neck area). This ninth chakra is place of space and is of sixteen petals. Centre of it should be called Samvid, Parashakti is located inside it. In that poorngiri, be meditating a yogi cuts asunder all snares and gets free.

A yogi, who meditates on these nine chakras one by one, regularly, gets all sidhis with mukti. With eye of knowledge also he observes two staffs which are thick like the flowers of kadamb tree, all of them reach brahmlok. By ripening of upper shakti and contraction of the lower one, thus by raising the middle shakti one achieves great happiness, this is absolutely true.

Thus ends this minor upnishad....Om!..................Shaktanand