-translated by Prof K.T Pandurangi

Introduction

This Upanishad belongs to Atharvaveda. The Supreme God with the designation of Aksara is the deity for this Upanishad. Chaturmukhabrahma, Atharva, Angira, Bharadvaja, Angirasa, and Saunaka are the sages. The metres employed viz. Anustup etc. could be ascertained by counting the syllables.

The central teaching of this Upanishad is to give an exposition of the nature of God designated as Aksara, For this purpose, the nature of two levels of knowledge viz, higher and lower i.e. Paravidya and Aparavidya is explained. The purpose of Karmanusthana, the process of creation, the status of the liberated soul are also discussed in this Upanishad. This Upanishad is also called Mundakopanishad.

First Skanda

Chaturmukha brahma was born (from the supreme God Visnu) as first among the deities. He, the creator and protector of the world, imparted the knowledge of Brahman, which is the foundation of all other knowledge, to his eldest Son Atharva.

The knowledge of Brahman which Chaturmukha brahma taught to Atharva, was taught to Angira by Atharva. Angira taught it to Satyavaha, son of Bharadvaja. He taught it to Angirasa. The lore that gives this knowledge is higher or lower depending upon the knowledge that is obtained from this lore.

Saunaka, performer of a sacrifice every year duly approached Angirasa and asked him – ‘Revered Sir, by knowing what, the knowledge of all that I know now, will be meaningful and purposeful?

Angirasa told Saunaka - ‘the knowers of Brahman declare that there are two knowledges to be had viz. higher and the lower.

The Rigveda, Yajurveda, Samaveda, Atarvaveda, Siksa, Kalpa, Vyakarna, Nirukta, Chandas and Jyotisa constitute Aparavidya. The same constitute Paravidya when the knowledge of Aksara is obtained from them.

The Aksara cannot be cognised by external senses, it cannot be grasped even by mind completely, it cannot be classified under any gotra or varna, it has no prakrta eyes, ear, hands, feet, etc. it is eternal, it is all powerful, it is all pervading and subtle. The wise perceive this imperishable as the source of all beings.

As a spider sends forth and draws back (its threads), as herbs grow on earth, as hair grow on the body of a living person, so the world arises from Aksara, the imperishable.

The Brahman thought. Then anna prana, manas, satya, and the worlds arose along with their presiding deities. Then, Karmas arose and led to svarga.

He knows all and he possesses all. His knowledge is his penance. From him this Chaturmukha Brahma, the presiding deity of names and entities, is born.

Second Skanda

This Aksara is independent and it lends reality to all otheres. The sacrifices, which the wise saw in their mind, spread in many ways in Tretayuga. You desirous of knowing the Supreme God perform these without fail. These, when performed with the purpose of obtaining God’s knowledge, will lead to the highest world.

When the fire is fully kindled and the flames roll, between the two ajyabhaga offerings, the main oblations be made.

He whose Agnihotra sacrifice is without the three sacrifices viz. Darsa, Purnamasa and Agrayana, without guests, without timely oblations, without Vaisadeva and performed disregarding the procedure will destroy his opportunity to get the seven worlds.

The black, the terrific, the swift as mind, the red, the smoky, coloured, the sparking and all shining are the seven rolling tongues of fire.

He who offers oblations into these shining tongues of fire, regularly, is led by the deities who are present in the rays of the Sun to the world where the lord of all deities resides.

The radiant deities having received the oblations carry the sacrificer with the rays of the Sun honouring and welcome him with the pleasant words ‘Come, come to this world of Brahman earned by your good deeds.’

These sacrifices, if performed without dedicating to the Supreme God, are like leaking boats. The ignorant persons who consider such inferior sacrifices piloted by the eighteen persons as the means of good and delight in these, will fall into old age and death again and again.

The ignorant wrapped in ignorance, labouring under the impression that they are wise and learned, limping, rotate like blinds led by a blind.

The ignorant, being in ignorance in many ways, think that they have achived their goals. But as they perform sacrifices being attached to lower benefits, they do not know the supreme God. Hence, they suffer from the tension and come down from the worlds obtained.

The ignorant consider the sacrifices and other welfare activities like giving food to the needy etc, as the highest. They do not know the Supreme God as the highest good. Among these, those who are aware that God is superior to other deities enjoy the benefits of their sacrifices in heaven and then come down to human world. But those who consider the God as equal to other deities or inferior to them will enter into the lowest world.

Those who live in a holy place practicing penance and faith, dedicated to the supreme God, wise, living on alms, being freed from their sins, reach the place, through the sun, where the immortal and imperishable Purusha dwells.

He who is interested in acquiring the knowledge of Brahman, considering the inferior nature of the worlds to be obtained through sacrifices, should get detached from them. No permanent can be obtained by the impermanent. Therefore, in order to get the knowledge of Brahman, one should approach, holding samitstick in his hand, a preceptor who is learned in the Vedas and who is devoted to Brahman.

The learned Angirasa imparted to Saunaka who had approached him, who had a tranquil mind, and was dedicated to God, the true knowledge of Brahman by which he could comprehend the supreme and imperishable Purusa.

Third Skanda

This is the truth – Just as thousands of similar sparks arise from a blazing fire, so also, O beloved, many kinds of beings arise from Aksara and return to him.

The purusa is divine, unlimited, present within and without, unborn, has no Prana, manas etc., sixteen kalas, pure and superior to chetana Prakriti and jadaprakriti.

From the Purusa arose prana, manas, senses, akasa, vayu, jyoti, ap, prithvi and all that is held in Brahmanda.

His head is Agni, his eyes are chandra and surya, his ears are dik, his speech is revealed Vedas, his breath is Vayu, his heart is vesva, the Prthvi originated from his feet, he is the regulator of all, being present in all.

From the Purusa the fire and the samit sticks arose. From the sun and moon arose the rain. From the rain the plants on the earth.

Purusa, the God, places the world in the woman i.e., RamA (at the time of creation) and many beings are born from him.

From the Purusa the Riks, Samans, Yajus, initiation, agnihotra and all other sacrifices, sacrificial gifts, year, the sacrificer, and the worlds where sun and moon move arise.

From the Purusa many deities, sadhyas, human beings, cattle, birds, prana, apana, rice, barely, penance, faith, truthfulness, celibacy and duty arise.

From the Purusa, the seven sense organs, their seven functions, seven objects of senses, seven contacts of senses and objects, seven locations of senses wherein these senses function in each body to provide knowledge arise.

From the Purusa, the seas, the mountains, the rivers flowing in all directions, all plants and all essences arise.

The Purusa remains with all the elements created by him as regulator from within.

Fourth Skanda

All the attributes of Purusa viz., creation etc., activities, knowledge etc., are non-different from him. He is Brahman, he is immortal in the highest sense.

O beloved! He who knows him as present at the heart of all shall get rid of the knot of Prakriti bondage.

Purusa is ever manifest, present everywhere, present at the heart, and is the great goal. All that moves, breaths, and sleeps is entirely dependent upon him. Know him as superior to cause and effect, superior to Chaturmukha brahma and superior to all beings.

The Purusa is luminous, he is subtler than subtle. All the worlds and the people living in the worlds are supported by him. He is Aksara, he is Brahman Prana Vak and manas. He is independent, immortal. He should be known. O beloved, know him.

Taking the bow of Upanishad, i.e., ‘Om’kara, the great arrow, i.e., mind, sharpened by the meditation, should be employed. Diverting the mind from all other objects and concentrating on the aim Aksara, O beloved, know him.

The syllable ‘Om’ is the bow, the mind is the arrow, Brahman is the aim. One should know him without any laxity. Then he will reach him like an arrow.

Know him alone, one whom the sky, the earth, the interspace, and the mind together with senses are entirely dependent. Leave talking about other things. He is the support for the liberated.

Like the spokes in the centre of a chariot wheel, all the arteries in the body are connected with him. He moves within the eyes etc., of the body assuming many forms, i.e. visva, taijasa etc.

Meditate upon Paramatma as ‘Om’ in order to get the knowledge of him as superior to chetana and achetana prakrtis. May this knowledge bestow the good on you!

He is omniscient. He possesses everything. His glory is revealed on earth etc., all worlds. He is present at the sky of heart in the body.

He who is omniscient and the regulator of the senses and body, is present in the body at the heart. The wise see him by meditating upon him. His blissful and immortal form is revealed.

When the highest God is seen the knot of the heart is cut. All doubts get dispelled and the deeds terminate.

In the highest golden orb there is Brahman, flawless, without sixteen Kalas, pure and the light of lights. Those who have the knowledge of Brahman see him.

The Sun does not illuminate him, the moon, the stars the lighting do not illuminate him. How can the fire illuminate him? Everything shines following his illumination. All these beings are illuminated by him.

The immortal Brahman is before, behind, to the south, to the north, above and below. The Brahman is extended everywhere. He is infinite and supreme.

Fifth Skanda

The two birds who are always together and friendly remain in the same tree, i.e. , body. Of these two, one eats the sweet fruit i.e., result of his deeds, and the other shines without eating it.

The Jiva, though he resides in the same tree i.e., body suffers, being deluded by the independent will of God. But by duly worshiping God when he realises God’s glory, his difference with him gets freed from his misery.

When the Jiva sees the Purusa of golden form, who is the creator of the world, and the creator of Chaturmukhabrama, then being a knower, he gets rid of the effects of good and evil deeds, get free from avidya, and attains close similarity with Brahman.

The wise, realising that the God shines as the prime mover with the presiding deities of senses etc., does not claim any agency to himself. He sports with God, rejoices with God, and worships God. He is best among the knowers.

The paramatma present in the body who is luminious and pure can be obtained by truthfulness, penance, right knowledge, and celibacy. Those who undertake the efforts and are free from the drawbacks will see him.

Those alone who are devoted to the truth, i.e., God, will prevail but not those who are struck up in untruth, i.e, evil forces. The Path called devayana is laid by truth, i.e., God. The sages of great will power travel by this path to the place which is the highest abode of the truth, i.e., God.

The great, divine, of unthinkable natue, subtler than subtle shines. It is far away and very near. For those who can see it, it is placed at the heart.

God is not comprehended by the eye, by the speech, by the grace of other deities, by the penance, or deeds. He who is purified by the grace of God will see him who is devoid of sixteen kalas, by meditation.

This subtle paramatma should be known by mind. The mind of all beings together with the five senses are held by Mukhyaprana. He with his five forms, is held by the God who is devoid of sixteen kalas. He shines forth.

Whatever worlds a liberated person of purified mind thinks of and whetever desires he desires, he attains all those worlds and desires. Therefore, he who desires prosperity should honour him.

He knows that supreme abode of God i.e, Mukhyaprana, in whom the infinite and pure God is present and shines. Those who meditate upon the Supreme God, being free from the desire etc., as present in Mukhyaprana attain him, the pure, overcoming the bondage.

He who goes on desiring the wordly objects, thinking them as beneficial, is born again and again consequent on his desires. But he who desires the perfect and is satisfied with it gets rid of all wordly desires here only.

The paramatma cannot be attained by mere teaching, meditation or listening to the vast sacred literature. He can be attained by him only whom he chooses. He will reveal himself only to the chosen.

The paramatma cannot be attained by one who has no strength, nor can be attained by the inattentive or by the unprescibed penance. But when a wise person makes efforts by these very means duly, the God reveals himself to him through his abode, i.e., Mukhyaprana.

The sages, having reached him are cintent with their knowledge, successful in their effort, detached from the worldly things, and peaceful. These wise seers, having reached the omnipresent, get liberated from all bondage and enter into him.

Those who have firm knowledge of the doctrine of Vedas, whose mind is purified by the dedication of all their deeds to God, remain in the world of Chaturmukha-brahma, and at the close of the hundred years of Chaturmukha-brahma get freed from the bondage of prakrti, lingadeha etc.

The presiding deities of fifteen Kala that regulated the Jiva during bondage, also get liberated when Jiva is liberated. The other deities also remain in the liberated Jivas that are their pratibimbas. The presiding deity of the deeds, the Jiva of conscious nature, all these, attain unity with the great and imperishable God by being present in the same place and having the same thought.

Thus as the rivers flowing towards the ocean, on reaching the ocean, become unobservable without casting away their name and from, so also, the knower attains the highest divine Purusa without losing his individuality of name and form.

He who knows the great Brahman attains the greatness as per his capacity. In his progeny, none who does not know Brahman will be born. He will get freed from the knots of the heart and attain immortality.

This is the verse:

This knowledge of Brahman will be imparted only to those who perform sacrifices, who are learned in the Vedas, who are devoted to Brahman, who perform rituals on their own, who have faith in the line of seers and by whom the ritual called sirovrata is duly performed.

The sage Angirasa imparted this truth in the past. None who has not performed the rite shoud learn this. Salutations to the great sages.

END OF ATHARVANOPANISHAD