muktika upanishad

8/7/2019 Muktika Upanishad

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Muktika UpanishadTranslated by Dr. A. G. Krishna Warrier

Published by The Theosophical Publishing House, Chennai

Om ! That (Brahman) is infnite, and this (universe) is infnite.

The infnite proceeds rom the infnite.

(Then) taking the infnitude o the infnite (universe),

It remains as the infnite (Brahman) alone.

Om ! Let there e eace in me !

Let there e eace in m" environment !

Let there e eace in the orces that act on me !

I#i#$#%. In the eautiul cit" o &"odh"a, in the centre o a pavilion set 'ith gems,

together 'ith ita, Bharata, Lakshmana and atrughna, 'as ama seated,

glorifed da" and night " sages like anaka, *asistha and uka as 'ell as other

devotees, unchanging 'itness o thousands o modifcations o the intellect,

delighted in contemplating his o'n orm. &t the end o this amadhi, +anuman

asked 'ith devotion, O ama, "ou are the supreme eing, o the nature o at,

-hid and &nanda. I desire to kno' "our nature trul" or lieration. lease tell me

ho' I can e released rom ondage 'ithout strain.

I#i##$/. ama0 1ell asked. I shall tell "ou. I am 'ell estalished in *edanta.

+anuman0 1hat is *edanta and 'here is it 2

ama0 The *edas in all their great e3tent are m" reath, *edanta is 'ell

grounded in them, like oil in sesamum.

+anuman0 +o' man" are the *edas and ho' man" ranches do the" have 2 O

these 'hat are the 4panishads 2ama0 *edas are our, ig#*eda etc., man" ranches and 4panishads e3ist in

them. ig#*eda has 5$ ranches and 6a7us has $89. ama has $888 and &tharva

has :8. ;ach ranch has one 4panishad. ;ven " reading one verse o them 'ith

devotion, one gets the status o union 'ith me, hard to get even " sages.

I#i#$:#$. +anuman0 ama, sages speak di<erentl"0 some sa" there is onl" one

kind o lieration. Others sa" it can e got " 'orshipping "our name and " the

Taraka mantra at =ashi. Others speak o ankh"a#6oga and Bhakti#6oga, the

en>uir" into *edanta#*ak"as etc.

I#i#$?#5@. ama0 Lieration is o our kinds0 alok"a etc. But the onl" real t"pe is

=aival"a. &n"od" even though leading a 'icked lie, attains alok"a, not other'orlds, " 'orshipping m" name. A"ing in the sacred Brahmanala in =ashi, he

'ill get the Taraka#mantra and also lieration, 'ithout reirth. On d"ing an"'here

(else) in =ashi, aheshvara 'ill utter the Taraka#mantra in his right ear. +e gets

arup"a 'ith me as his sins are 'ashed a'a".

The same is called alok"a and arup"a. ersevering in good conduct, 'ith mind

f3ed upon me, loving me as the el o all, the t'ice#orn gets nearer to me C

This is called the three orms o lieration. alok"a, arup"a and amip"a.

I#i#5/#5:. editating on m" eternal orm as prescried " the Teacher, one 'ill

surel" achieve identit" 'ith me like the insects changing into the ee. This alone

is the lieration o identit" (a"u7"a) "ielding the liss o Brahman.&ll these our kinds o ukti 'ill e got " 'orshipping e.



I#i#5%#59. But " 'hat means is the =aival"a kind o oksha got 2 The anduk"a

is enoughD i kno'ledge is not got rom it, then stud" the Ten 4panishads. Eetting

kno'ledge ver" soon, "ou 'ill reach m" aode. I certaint" is not got even then,

stud" the @5 4panishads and stop. I desiring oksha 'ithout the od", read the

$8? 4panishads. +ear their order.

I#i#@8#@9. $. Isa5. =ena

@. =atha

/. rasna

:. unda

%. anduk"a

. Taittiri

?. &itare"a

9. -handog"a

$8. Brihadaran"aka

$$. Brahma$5. =aival"a

$@. Faala

$/. vetasva

$:. +amsa

$%. &runi

$. Earha

$?. Gara"ana

$9. aramahamsa

58. &mritaindu

5$. &mritanada55. &tahrvasirah

5@. &tharvasikha

5/. aitra"ini

5:. =aushitakirahmana

5%. Briha77aala

5. Grisimhatapini

5?. =alagnirudra

59. aitre"a

@8. uala

@$. =shurika@5. antrika

@@. arvasara

@/. Giralama

@:. ukarahas"a

@%. *a7rasuchika

@. Te7oindu

@?. Gadaindu

@9. Ah"anaindu

/8. Brahmavid"a

/$. 6ogatattva/5. &tmaodha



98. Aarsana

9$. Tarasara

95. ahavak"a

9@. ancharahma

9/. ranagnihotra

9:. Eopalatapini9%. =rishna

9. 6a7navalk"a

9?. *araha

99. at"a"ani

$88. +a"agriva

$8$. Aattatre"a

$85. Earuda

$8@. =alisamtarana

$8/. Faali

$8:. auhag"alakshmi$8%. arasvatirahas"a

$8. Bahvricha

$8?. uktika

I#i#/8#/@. These destro" three kinds o Bhavana (regarding) od", senses and

mind respectivel" as identifed 'ith &tman. The est o Brahmanas 'ill ecome

Fivanmuktas i the" stud" upto the destruction o raradha, these $8?

4panishads rom a Euru along 'ith the hanti#pada. Then, in course o time the"

'ill get *edeha#mukti, surel".

I#i#//#:5. These $8? are the essence o all 4panishads and can cut a'a" all sins

" merel" hearing once. These cause release 'hether read 'ith or 'ithoutkno'ledge. One ma" give a'a" a kingdom, 'ealth etc., to one 'ho asks, ut not

these $8? to 7ust an"one C to an uneliever (nastika), ungrateul, o ad conduct,

one against devotion to me, deluded " 'rong scripture or lacking devotion to

the Euru.

But the" shall e taught to one devoted to service, devotee, o good conduct,

irth and 'isdom. +e should e 'ell tested. & ik verse on this0 the goddess o

kno'ledge came to a Brahmana and said rotect me, I am "our treasure, do not

teach me to one 'ho is 7ealous, dishonest and deceitul C then I shall po'erul,

ut give it to one 'ho is learned, careul, 'ise and celiate, ater e3amining himH.

I#ii#$. Then aruti asked ri amachandra thus0 lease relate to me separatel"

the hanti#mantras o the di<erent *edas, ig etc.

ri ama then said0 " speech rests on m" mind J K*anme#anasiJ.. This is

the hanti#mantra o the ollo'ing ten 4panishads orming part o the ig#*eda0

$. &itare"a

5. =aushitakirahmana

@. Gadaindu

/. &tmaodha

:. Girvana

%. udgala. &kshamalika



?. Tripura

9. auhag"alakshmi

$8. Bahvricha

I#ii#5. That ('hich lies e"ond) is ull Kurnamada J. C and so on0 This is the

hanti#mantra o the ollo'ing Gineteen 4panishads, orming part o the ukla#

6a7ur#*eda0$. Isavas"a

5. Brihadaran"aka

@. Faala

/. +amsa

:. aramahamsa

%. uala

. antrika

?. Giralama

9. Trisikhirahmana

$8. andalarahmana$$. &dva"ataraka

$5. aingala

$@. Bhiksu

$/. Turi"atita

$:. &dh"atma

$%. Tarasara

$. 6a7navalk"a

$?. at"a"ani

$9. uktika

I#ii#@. a" (the Brahman o the 4panishads) protect us oth Kahanavavatu J Cand so on0 This is the hanti#mantra o the ollo'ing Thirt"#T'o 4panishads,

orming part o the =rishna#6a7ur#*eda0

$. =athavalli

5. Taittiri"aka

@. Brahma

/. =aival"a

:. vetasvatara

:. Earha

%. Gara"ana

. &mritaindu?. &mritanada

9. =alagnirudra

$8. =shurika

$$. arvasara

$5. ukarahas"a

$@. Te7oindu

$/. Ah"anaindu

$:. Brahmavid"a

$%. 6ogatattva

$. Aakshinamurti$?. kanda



$9. ariraka

58. 6ogasikha

5$. ;kakshara

55. &kshi

5@. &vadhuta

5/. =atharudra5:. udrahrida"a

5%. 6oga#kundalini

5. ancharahma

5?. ranagnihotra

59. *araha

@8. =alisamtarana

@$. arasvatirahas"a

I#ii#/. a" the unseen po'ers nourish K&p"a"antu J. C and so on0 This is the

hanti#mantra o the ollo'ing i3teen 4panishads orming part o the ama#

*eda0$. =ena

5. -handog"a

@. &runi

/. aitra"ani

:. aitre"a

%. *a7rasuchika

. 6ogachudamani

?. *asudeva

9. ahat

$8. ann"asa$$. &v"akta

$5. =undika

$@. avitri

$/. udraksha7aala

$:. Aarsana

$%. Faali

I#ii#:. a" 'e hear 'ith our ears the auspicious truths o the *edanta KBhadram#

=arnehihJ C and so on0 This is the hanti#mantra o the ollo'ing Thirt"#One

4panishads o the &tharva#*eda0

$. rasna5. undaka

@. anduk"a

/. &tahrvasiras

:. &tharvasikha

%. Briha77aala

. Grisimhatapini (urvottara)

?. Garadaparivra7aka

9. ita

$8. araha

$$. Tripadvihuti#ahanara"ana$5. amarahas"a



$@. amatapini (urvottara)

$/. andil"a

$:. aramahamsaparivra7aka

$%. &nnapurna

$. ur"a

$?. &tma$9. asupatarahmana

58. ararahma

5$. Tripuratapini

55. Aevi

5@. Bhavana

5/. Bhasma7aala

5:. Eanapati

5%. ahavak"a

5. Eopalatapini (urvottara)

5?. =rishna59. +a"agriva

@8. Aattatre"a

@$. Earuda

I#ii#%. en 'ho are seekers ater Lieration and 'ell#e>uipped 'ith the our

re>uisite means ! &pproach properl", 'ith gits in the hands, a good teacher 'ho

is dedicated, elonging to a good amil", 'ell#versed in the *edas, interested in

the scriptures, o good >ualit", straightor'ard, interested in the 'elare o all

creatures, compassionate and learn in the prescried manner the one hundred

and eight 4panishadsD stud" them through listening, reMection and deep

asorption continuousl"D the accumulated =armas 'ill e dissolved, the threekinds o odies (gross, sutle and causal) are aandoned and like the ether o the

pot 'hen released rom its 4padhi, rise to the level o ullness called *ideha#

mukti. This indeed is the &solute Lieration (=aival"a#mukti). That is 'h" even

those in the Brahma#loka, get identit" 'ith Brahman ater listening to the

4panishads rom his mouth. &nd or ever"one &solute Lieration is stated to e

(attainale) onl" through kno'ledgeD not through =arma rituals, not through

ankh"a#6oga or 'orship. Thus the 4panishad.

II#i#$. Then +anuman asked amachandra0 1hat is this Fivanmukti, *ideha#

mukti 2 1hat is the authorit", means o success and purpose 2 ama said0 Nor aperson there is ondage rom doer#ship, en7o"er#ship, pleasure, pain etc., ## their

prevention is lieration in the od". *ideha#mukti (lieration 'ithout the od") is

rom the destruction o raradha (operative) karma, like the space in a pot

released rom the conditioning (enclosing) pot. Nor oth the authorit" is the $8?

4panishads. The purpose is eternal happiness through the stopping o the miser"

o doer#ship etc. This can e achieved " human e<ort 7ust as a son is got "

putra#kama sacrifce, 'ealth " trade etc., and heaven " 7"otistoma.

II#ii#$#9. There are these verses0 +uman e<ort is said to e o the t'o kinds0 Nor

and against the hastras C the ormer gives disaster, the latter the ultimate

realit". True kno'ledge does not come to one rom latent impressions through the'orld, hastras and the od". uch impressions are t'o#old0 good and adD i



"ou are induced " the good, "ou shall reach me graduall" ut >uickl"D the ad

ones involved lead to troule and should e overcome 'ith e<ort. The river o

impression Mo'ing through good and ad paths, must e turned into the good

path 'ith human e<ort C One should ondle the mind#child 'ith human e<ort.

1hen " means o practice, good impressions arise, then the practice has een

ruitul. ;ven 'hen this is in dout, practice onl" the good tendencies C thereshall e no ault.

II#ii#$8#$:. The destruction o impressions, cultivation o kno'ledge and

destruction o the mind, 'hen practised together or long 'ill "ield ruit. I not

practised together, there 'ill e no success even ater hundreds o "ears, like

mantras 'hich are scattered. 1hen these three are practised long, the knots o

the heart surel" are roken, like lotus fre and the stalk. The alse impression o

'orldl" lie is got in a hundred lives and cannot e destro"ed 'ithout long

practice. o avoid desire o en7o"ment as a distance 'ith e<ort and practise the

three.

II#ii#$%. The 'ise kno' that the mind is ound " the impressions, it is lierated'hen released 'ell rom them. o, O +anuman, practice the destruction o

mental impression, >uickl".

II#ii#$#$?. 1hen impressions die out, the mind ecomes put out like a lamp.

1hoever gives up impressions and concentrates on e 'ithout strain, he

ecomes Bliss.

II#ii#$9#5@. 1hether he concentrates on actions or not, 'hen he avoids all the

desires o the heart, he is doutlessl" lierated. +e has nothing to gain rom

action or inaction. I his mind is not reed rom impressions even amadhi and

Fapa cannot give ruit. The highest place cannot e got 'ithout silence ree rom

impressions. ense organs like the e"e go to'ards e3ternal o7ects 'ithoutvoluntar" impression ut ecause o the latent impression 7ust as the e"e alls

voluntaril" 'ithout attachment on e3ternal o7ects, so the man o 'isdom

operates in 'ork.

II#ii#5/#@$. The sages kno' that *asana comprises all o7ects generated "

creative acult" o the mind in attaining or avoiding them. The ver" unstead"

mind 'hich is the cause o irth, old age and death is generated " desire or

o7ects in e3cess. B" the inMuence o *asana there is the pulsation o rana, rom

it comes *asana (again) like seed and sprout. Nor the tree o the human mind, the

pulsation and *asana are t'o seeds C 'hen one dies oth die. Latent impressions

stop operating through detached ehaviour, avoidance o 'orldl" thought andrealiation that the od" is mortal.

The mind ecomes non#mind " giving up *asanas. 1hen the mind does not

think, then arises mindlessness giving great peaceD so long as "our mind has not

ull" evolved, eing ignorant o the supreme realit", perorm 'hat has een laid

do'n " the teacher, hastra and other sources. Then 'ith impurit" ripened (and

destro"ed) and Truth understood, "ou should give up even the good impressions.

II#ii#@5#@. In a Fivanmukta the destruction o the mind is 'ith orm C in a

*idehamukta it is ormless C 'hen "ou achieve it, the mind 'ith >ualities like

riendliness 'ill surel" attain peace. The mind o the Fivanmukta has no reirth.

The mind is the root o the tree o amsara 'hich has thousands o sprouts,ranches, ruits etc. I take the mind to e nothing ut constructionD make it dr" in



such a 'a" that the tree also is dried up.

II#ii#@?#/. There is onl" one means or overpo'ering mind. hooting up o oneHs

mind is oneHs undoing, its destruction is good ortune. The mind o the kno'er is

destro"ed, it is a chain or the ignorant. &s long as the mind is not deeated "

means o frm practice, the impressions 7ump in the heart like ghosts at night.

The impressions o en7o"ment die, like lotus in 'inter, or one 'hose mental prideis reduced and the senses C the enemies C are deeated. One should at frst

con>uer the mind, hands locked in hands, teeth set on teeth and lims sudued.

The mind cannot e con>uered 'ithout deectless reasoning (methods) " merel"

sitting, 7ust as an elephant in rut 'ithout a goad. The reasons (methods) 'ell#

nourished in mind#con>uest are kno'ledge o *edanta, contact 'ith good people,

giving up impressions and stopping o the pulsation o rana. Those 'ho ignore

these and control the mind " orce, thro' a'a" the lamp and search in darkness

" means o soot, also (tr" to) ind an elephant in rut " lotus fre.

II#ii#/?#:8. The tree o mind, earing the 'eight o the creepers o thought, has

t'o seeds0 the pulsation o rana and strong impressions. &ll pervasiveconsciousness is shaken " the pulsation o rana C In contrast, " means o

concentration the kno'ledge arises. The Ah"ana, its means, is no' imparted.

Aissolving thought totall" in the reverse order, think onl" o the remaining pure

consciousness.

II#ii#:$#:%. &ter the &pana sets and eore rana arises in the heart, there e3ists

the state o =umhaka (immoilit") e3perienced " 6ogins. =umhaka in the

e3ternal orm is the ullness o rana ater in#reath disappears and out#reath

arises. B" repeatedl" practising meditation o Brahman 'ithout ego, ampra7nata

amadhi 'ill e got. The &sampra7nata amadhi, loved " 6ogins, is (rom) the

mind giving great liss ater (all) the mental modifcations (thoughts) die a'a". Itis valued " sages, eing the spirit devoid o the light (o ego), o the mind (o

dream) and o the intellect (in deep sleep). This concentration is other than 'hat

is not Brahman. Null aove, elo' and in the middle the essence o goodness C

this state, prescried " the 4panishads, is the ultimate realit".

II#ii#:#%8. Latent impression is that une3amined grasping o o7ects " persistent

imagination. 1hat one rings into eing, through intense dispassion " oneHs

sel, is realied >uickl", devoid o opposite impressions. InMuenced "

impressions, a person looks upon those things as realit" " the peculiarit" o the

impressions, the ignorant person sees the spirit 'rongl" though it does not lose

its o'n nature.II#ii#%$#%?. The impure impression inds, the pure destro"s irth. The impure one

is solid ignorance and ego, causes reirth. The restul state is like the roasted

seed, giving up the (sprout o) reirth. -an the inner light e sought 'ith che'ing

the cud o man" hastras, uselessl" 2 One 'ho remains alone giving up

perception as 'ell as non#perception is himsel the Brahman C & person cannot

kno' Brahman " merel" learning the our *edas and hastras, as the ladle

cannot taste the ood.

I a person does not get detachment " the ad smell o his o'n od", 'hat

other cause o detachment can e taught 2 The od" is ver" impure C the soul is

pure. 1hen one kno's the di<erence, 'hat purifcation need e prescried 2Bondage is " impressions, oksha is their destruction C "ou give them up as



'ell as the desire or oksha.

II#ii#%9#$. Eive up mental impressions o o7ects and cultivate pure impressions

like riendshipD then, discarding even these 'hile acting according to them,

putting do'n all desires, have onl" the impression o consciousness. Eive up

these too along 'ith mind and intellectD concentrate onl" on me.

II#ii#5#. -ontemplate me as devoid o sound, touch, orm, taste and smell,eternal, indestructile, 'ithout name and amil", destro"ing all su<ering, the

nature o vision like the sk", the one s"llale Om, unsmearing though

omnipresent, uni>ue, 'ithout ondage, or'ard, across, aove, elo', I fll ever

place.

4norn, ageless, shining " m"sel, not the cause nor e<ect, ever contented

'hen the od" dies a'a", giving up the state o Fivanmukta, one enter the

*idehamukti stage.

o sa"s the ik0 That supreme place o *ishnu the sages see ever C like an e"e

e3tended in heaven. The 'ise and a'akened persons, ree rom emotions, keep it

alight.Om C This is the 4panishad.

Om ! That (Brahman) is infnite, and this (universe) is infnite.

The infnite proceeds rom the infnite.

(Then) taking the infnitude o the infnite (universe),

It remains as the infnite (Brahman) alone.

Om ! Let there e eace in me !

Let there e eace in m" environment !

Let there e eace in the orces that act on me !

+ere ends the uktikopanishad elonging to the ukla#6a7ur#*eda.

muktika upanishad

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