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NITAAI-Veda.nyf > All Scriptures By Acharyas > Upanishads > Sri Niralamba Upanisad

Shri Niralamba Upanishad

 

 

Text 1

 

esham ajnana-jantunam samastarishta-shantaye. yad yad boddhavyam akhilam tad asankya bravimy aham.

 

     esham-of them; ajnana-ignorance; jantunam-of living beings; samasta-all; arishta-calamities; shantaye-for stopping; yad yat-whatever; boddhavyam-to be understood; akhilam-all; tat-that; asankya-fearing; bravimi-speak; aham.-I.

 

 

     Now I will explain the truth. Knowledge of the truth puts an end to the calamities that plague the bewildered conditioned souls.

 

Text 2

 

     kim brahma ka ishvarah ko jivah ka prakritih ka paramatma ko brahma ko vishnuh ko rudrah ka indrah ka shamanah ka suryah kash candrah ke surah ke asurah ke pishacah ke manushyah kah striyah ke pashv-adayah kim sthavaram ke brahmanadayah ka jatih kim karma kim akarma kim jnanam kim ajnanam kim sukham kim duhkham kah svargah ko narakah ko bandhah ko mokshah ka upasyah ka shishyah ko vidvan ko mudhah kim asuram kim tapah kim paramam padam kim grahyam kim agrahyam kah sannyasity asankyaha.

 

     kim-what?; brahma-the Supreme; ka-who; ishvarah-the controller; kah-who; jivah-the condityioned soul; ka-what?; prakritih-material nature; ka-who?; paramatma-the Suipersoul; kah-who?; brahma-Brahma; kah-who; vishnuh-Vishnu; kah-who; rudrah-Shiva; ka-who; indrah-Indra; ka-who; shamanah-Yama; ka-who; suryah-Surya; kah-who; candrah-Candra; ke-who; surah-the demigods; ke-who; asurah-the demons; ke-who; pishacah-the pisacas; ke-wgho; manushyah-the human beings; kah-who; striyah-women; ke-who; pashv-adayah-cows and other animals; kim-what; sthavaram-unmoving; ke-who; brahmanadayah-the castes beginning the brahmanas; ka-what; jatih-birth; kim-what; karma-karma; kim-what; akarma-freedom from karma; kim-what; jnanam-knowledge; kim-what; ajnanam-ignorance; kim-what; sukham-happiness; kim-what; duhkham-suffering; kah-what; svargah-Svarga; kah-what; narakah-hell; kah-what; bandhah-bondage; kah-what; mokshah-liberation; ka-who; upasyah-should be worshiped; ka-who; shishyah-si a disciple; kah-who; vidvan-is a wise person; kah-who; mudhah-is a fool; kim-what; asuram-demonic activity; kim-what; tapah-austerity; kim-what; paramam-supreme; padam-abode; kim-what; grahyam-should be accepted; kim-what; agrahyam-should not be accepted; kah-who; sannyasi-a sannyasi; iti-thus; asankya-doubting; aha-said.

 

 

     What is the Supreme? Who is the Supreme Controller? Who is the individual soul? What is material nature? Who is the Supersoul? Who is Brahma? Who is Vishnu? Who is Shiva? Who is Indra? Who is Yama? Who is Surya? Who is Candra? Who are the demigods? Who are the demons? Who are the ghosts and goblins? Who are the human beings? Who are women? Who are cows and other creatures? Who are the unmoving beings? Who are the brahmanas and other castes? What is birth? What are pious deeds? What are impious deeds? What is true knowledge? What is ignorance? What is happiness? What is suffering? What is Svargaloka? What is hell? What is bondage? What is liberation? Who should be worshiped? Who is a proper disciple? Who is a wise person? Who is a fool? What is demonic activity? What is austerity? What is the Supreme Abode? What should be accepted? What should not be accepted? Who is sannyasi? Fearing that someone would ask these questions, the speaker of the Upanishad gave the following replies.

 

 

Text 3

 

     brahmeti ca mahad-ahankara-prithivy-ap-tejo-vayv-akashatvena brihad-rupenanda-koshena karma-jnanartha-rupataya bhasamana-dvitiyam akhilopadhi-vinirmuktam tat-sakala-shakty-upabrmhitam anady anantam shuddham shivam shantam nirgunam ity adi vacyam anirvacyam chaitanyam brahma.

 

     brahma-the Supreme; iti-thus; ca-and; mahat-mahat-tattva; ahankara-false ego; prithivi-earth; ap-water; tejah-fire; vayv-air; akashatvena-and ether; brihad-rupena-eith a great form; anda-koshena-an egg; karma-karma; jnana-knowledge; artha-purpose; rupataya-with the form; bhasamana-manifested; dvitiyam-second; akhila-all; upadhi-material designations; vinirmuktam-free; tat-sakala-all; shakti-potencies; upabrmhitam-expanded; anadi-without beginning; anantam-without end; shuddham-pure; shivam-auspicious; shantam-peaceful; nirgunam-free from the modces of nature; iti-thus; adi-beginning; vacyam-to be said; anirvacyam-not to be said; chaitanyam-conscious; brahma-Supreme.

 

 

     The Supreme has neither beginning nor end. He is pure, auspicious, peaceful, and conscious. He is never touched by the modes of material nature. Although material words can never described Him, He is described by the spiritual words of the scriptures. He is the master of all potencies. Although He is always untouched by matter, it is by His potencies that the egg-shaped material universes made of mahat-tattva, false-ego, earth, water, fire, air, ether, fruitive actions, and various kinds of knowledge are manifested.   

 

Text 4

 

     ishvara iti ca brahmaiva sva-shaktim prakrity-abhidheyam ashritya lokan srishtva pravishyantaryamitvena brahmadinam buddhindriya-niyantritvad ishvarah.

 

     ishvara-the Supreme Controller; iti-thus; ca-and; brahma-the Supreme; eva-indeed; sva-shaktim-His potency; prakrity-abhidheyam-called matter; ashritya-entering; lokan-worlds; srishtva-creating; pravishya-entering; antaryamitvena-as the Supersoul; brahmadinam-of Brahma and the other souls; buddhi-intelligence; indriya-senses; niyantritvat-because of being the controller; ishvarah-the controller.

 

 

     The Supreme is the ultimate controller. Employing His material potency, He creates the material world and then enters it as the Supersoul of Brahma and the other living beings. Because He controls the intelligence and senses of the living beings, He is the ultimate controller.

 

 

Text 5

 

     jiva iti ca brahma-vishnv-ishanendradinam nama-rupa-dvara sthulo 'ham iti mithyadhyasa-vashaj jivah so 'ham eko 'pi deharambhaka-bheda-vashad bahu-jivah.

 

     jiva-the soul; iti-thus; ca-and; brahma-vishnv-ishanendradinam-beginning with Brahma, Vishnu, Shiva, and Indra; nama-rupa-dvara-by names and forms; sthulah-gross; aham-I; iti-thus; mithyadhyasa-vashat-overcome by itgnorance; jivah-the soul; sah-he; aham-I; ekah-one; api-even; deha-of the body; arambhaka-beginning; bheda-multitude; vashadby the control; bahu-jivah-many souls.

 

 

     There are many individual spirit souls. Bewildered by illusion, the individual spirit soul thinks, "I am this gross material body with a certain name and form, and I live in this world controlled by Vishnu, Shiva, Indra, and others." Or the bewildered spirit soul may also think, "I myself am the Supreme". These illusions cast the spirit soul into a series of material bodies.

 

Text 6

 

     prakritir iti ca brahmanah sakasan nana-vicitra-jagan-nirmana-samarthya buddhi-rupa brahma-shaktir eva prakritih.

 

     prakritih-material nature; iti-thus; ca-and; brahmanah-of the Supreme; sakasat-near; nana-various; vicitra-variegated; jagat-of matwerial universes; nirmana-creation; samarthya-with the ability; buddhi-rupa-in the from of intelligence; brahma-shaktih-the potency of the Supreme; eva-indeed; prakritih-material nature.

 

 

     Material nature is a potency of the Supreme. This potency is very intelligent and capable. She has the power to great many material universes filled with great variety.

 

 

Text 7

 

     paramatmeti ca dehadeh parataratvad brahmaiva paramatma.

 

     paramatma-the Supersoul; iti-thus; ca-and; dehadeh-beginning with the body; parataratvat-because of being supreme; brahma-tyhe Supreme; eva-indeed; paramatma-the Supersoul.

 

 

     The Supreme is the Supersoul. He is called Supersoul because He is superior to the individual soul, who is himself the master of the material body.

 

Text 8

 

     sa brahma sa vishnuh sa indrah sa shamanah sa suryah sa candras te suras te asuras te pishacas te manushyas tah striyas te pashv-adayas tat sthavaram te brahmanadayah.

 

     sa-He; brahma-Brahma; sa-He; vishnuh-Vishnu; sa-he; indrah-Indra; sa-he; shamanah-Yama; sa-he; suryah-Surya; sa-he; candrah-Candra; te-they; surah-the demigods; te-they; asurah-the demons; te-they; pishacah-the ghosts and goblins; te-they; manushyah-the human beings; tah-they; striyah-women; te-they; pashv-adayah-cows and other creatures; tat-they; sthavaram-the unmoving beings; te-they; brahmanadayah-headed by the brahmanas.

 

 

     Brahma is Brahma. Vishnu is Vishnu. Indra is Indra. Yama is Yama. Surya is Surya. Candra is Candra. The demigods are the demigods. The demons are the demons. The ghosts and goblins are ghosts and goblins. The human beings are human beings. Women are women. Cows and other creatures are cows and other creatures. Unmoving beings are unmoving beings. The brahmanas and other castes are the brahmanas and other castes.

 

 

Text 9

 

     sarvam khalv idam brahma neha nanasti kincana.

 

     sarvam-all; khalv-indeed; idam-this; brahma-spirit; na-not; iha-here; nana-many; asti-is; kincana-anyone.

 

 

     Still, they are all spiritual beings. Not a single one of them is material in his nature.

 

Text 10

 

jatir iti ca na carmano na raktasya

     na mamsasya na casthinah

na jatir atmano jatir

     vyavahara-prakalpita

 

     jatih-birth; iti-thus; ca-asnd; na-not; carmanah-skin; na-not; raktasya-blood; na-not; mamsasya-flesh; na-not; ca-and; asthinah-bones; na-not; jatih-birth; atmanah-of the soul; jatih-birth; vyavahara-prakalpita-a material conception.

 

 

     Birth is a material illusion. The spirit soul is neither skin, nor blood, nor flesh, nor bones. The soul does not really take birth in this world.

 

 

Text 11

 

     karmeti ca kriyamanendriyaih karmany aham karomity adhyatma-nishthataya kritam karmaiva karma.

 

     karma-karma; iti-thus; ca-and; kriyamana-active; indriyaih--with the senses; karmani-actions; aham-I; karomi-do; iti-thus; adhyatma-nishthataya-with faith in spiritual knowledge; kritam-done; karma-pious deeds; eva-indeed; karma-karma

 

 

     Pious deeds are deeds performed by a person who has faith in the spiritual truth. Such a person thinks, "With my working senses now I shall perform these pious deeds". Those are pious deeds.

 

Text 12

 

     akarmeti ca kartritva-bhoktritvady-ahankarataya bandha-rupam janmadi-karanam nitya-naimittika-yaga-vrata-tapo-danadishu phalabhisandhanam yat tad akarma.

 

     akarma-impious deeds; iti-thus; ca-and; kartritva-the doer; bhoktritva-the enjoyer; adi-beginning with; ahankarataya-with false ego; bandha-rupam-bodnage; janma-birth; adi-beginning with; karanam-the cause; nitya-regular; naimittika-and occasional; yaga-yajnas; vrata-vows; tapah-austerities; dana-charity; adishu-beginning with; phala-results; abhisandhanam-seeking; yat-what; tat-that; akarma-impious deeds.

 

 

     Impious deeds are deeds impelled by false ego, which makes one think "I am the doer" and "I am the enjoyer". Such deeds keep one bound to the material world and make one take birth again and again and suffer a series of distresses. Even regular and occasional yajnas, vows, austerities, charity and other pious deeds become impious deeds when the performer is greedy for the benefits obtained by performing them. That is the nature of impious deeds.

 

 

Text 13

 

     jnanam iti ca dehendriya-nigraha-sad-gurupasana-shravana-manana-nididhyasanair yad-yad-drig-drishya-svarupam sarvantara-stham sarva-samam ghata-patadi-padartha ivavikaram vikareshu chaitanyam vina kincin nastiti sakshat-karanubhavam jnanam.

 

     jnanam-knowledge; iti-thus; ca-and; deha-body; indriya-senses; nigraha-self-control; sad-guru-of the bona fide spiritual master; upasana-worship; shravana-hering; manana-remembering; nididhyasanaih-meditation; yad-yat-whatever; drik-by eyes; drishya-to be seen; svarupam-own form; sarva-all; antara-within; stham-staying; sarva-all; samam-equal; ghata-pot; pata-cloth; adi-beginning with; pada-words; artha-meaning; iva-like; avikaram-without change; vikareshu-among what changes; chaitanyam-consciousness; vina-without; kincit-something; na-not; asti-is; iti-thus; sakshat-kara-directly manifested; anubhavam-perception; jnanam-knowledge.

 

 

     True knowledge is to directly see the all-pervading Supersoul with one's own eyes. This is attained by controlling one's senses and worshiping the bona fide spiritual master, and also by hearing about, remembering, and meditating on the Lord. This knowledge is not anything like the knowledge of the temporary and ever-changing things, like waterpots and pieces of cloth, that make up the material world. Thus true knowledge is direct perception of the Supersoul.

 

Text 14

 

     ajnanam iti ca rajjau sarpa-bhrantir ivadvitiye sarvanusyute sarvamaye brahmani deva-tiryan-nara-sthavara-stri-purusha-varnashrama-bandha-mokshopadhi-nanatma-bheda-kalpitam jnanam ajnanam.

 

     ajnanam-ignorance; iti-thus; ca-and; rajjau-in a rope; sarpa-for a snake; bhrantih-bewilderment; iva-like; advitiye-non-dual; sarva-all; anusyute-woven; sarvamaye-consisting of everything; brahmani-in the Supreme; deva-demigods; tiryak-animals; nara-human beings; sthavara-unmoving creature; stri-women; purusha-men; varnashrama-varnasrama; bandha-bondage; moksha-liberation; upadhi-material designations; nana-various; atma-souls; bheda-different; kalpitam-conceived; jnanam-knowledge; ajnanam-ignorance.

 

 

     Ignorance is to misunderstand the true nature of the Supreme Personality of Godhead. Just as one may mistake a rope for a snake, a person in ignorance thinks the Supreme Personality of Godhead, who has no rival, who is everywhere present, and who is the loom upon which all existence is woven, is like the demigods, animals, human beings, unmoving beings, women, or men of this material world or is bound by the duties of varnashrama-dharma, or is subject to material bondage and liberation, or has a material body, or is subject to a host of other material limitations. Such a misunderstanding is ignorance.

 

 

Text 15

 

     sukham iti ca sac-cid-ananda-rupam jnatvananda-rupo yah sthitih saiva sukham.

 

     sukham-happiness; iti-thus; ca-alos; sat-eternal; cit-knowledge; ananda-bliss; rupam--form; jnatva-understanding; ananda-of bliss; rupah-form; yah-who; sthitih-situattion; sa-that; eva-indeed; sukham-happiness.

 

 

     Happiness is attained when one directly sees the Supreme Personality of Godhead, whose transcendental form is eternal and full of knowledge and bliss. Seeing Him is happiness.

 

Text 16

 

     svarga iti ca sat-samsargah svargah.

 

     svarga-Svargaloka; iti-thus; ca-and; sat-for the pious souls; samsargah-creation; svargah-Svargaloka.

 

 

     Svargaloka is a material realm where pious souls dwell. That is Svargaloka.

 

 

Text 17

 

     naraka iti ca asat-samsara-vishaya-jana-samsarga eva narakah.

 

     naraka-hell; iti-thus; ca-and; asat-for impious souls; samsara-in the material world; vishaya-realm; jana-people; samsarga-creation; eva-indeed; narakah-hell.

 

 

     Hell is a material realm where impious souls attached to material sense pleasures dwell. That is hell.

 

Text 18

 

     bandha iti ca anady-avidya-vasanaya jato 'ham ity adi-sankalpo bandhah.

 

     bandha-bondage; iti-thus; ca-and; anadi-without beginning; avidya-ignorance; vasanaya-with material desires; jatah-born; aham-I; iti-thus; adi-beginning; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when, overcome with seemingly beginningless ignorance and lust, one decides: "I shall take birth in the material world."

 

 

Text 19

 

     pitri-matri-sahodara-darapatya-griharama-kshetra-mamata-samsaravarana-sankalpo bandhah.

 

     pitri-father; matri-mother; sahodara-brother; dara-wife; apatya-children; griha-home; arama-garden; kshetra-land; mamata-possessiveness; samsara-material world; avarana-covering; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when one decides: "I must stay in the material world because of my father, mother, brothers, sisters, wife, children, home, garden, and land. They all belong to me." That is bondage.

 

Text 20

 

     kartritvady-ahankara-sankalpo bandhah.   

 

     kartritva-being the doer; adi-beginning; ahankara-false ego; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when one is under the sway of false ego, which brings with it a host of material ideas, such as "I am the doer". That is bondage.

 

 

Text 21

 

     animady-ashtaishvaryasha-siddha-sankalpo bandhah.

 

     anima-with anima; adi-beginning; ashta-eight; aishvarya-ypgicc powers; asha-desire; siddha-perfection; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when one yearns to attain the eight mystic powers. That is bondage.

 

Text 22

 

     deva-manushyady-upasana-kama-sankalpo bandhah.

 

     deva-of demigods; manushya-of human beings; adi-beginning with; upasana-worship; kama-desire; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when one desires to worship certain demigods, human beings, or other like beings. That is bondage.

 

 

Text 23

 

     yamady-ashtanga-yoga-sankalpo bandhah.

 

     yama-beginning with self-control; adi-beginning; ashtanga-yoga-astanga-yoga; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is when one decides to practice ashtanga-yoga, which beings with yama. That is bondage.

 

Text 24

 

     varnashrama-dharma-karma-sankalpo bandhah.

 

     varnashrama-dharma-karma-the deuties of varnasrama-dharma; sankalpah-decision; bandhah-bondage.

 

 

     Bondage is when one decides to fulfill the duties of varnashrama-dharma. That is bondage.

 

 

Text 25

 

     ajna-bhaya-samshayatma-guna-sankalpo bandhah.

 

     ajna-commands; bhaya-fear; samshaya-doubt; atma-of the self; guna-qualities; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is to doubt or fear the orders of the Supreme Lord, and to rely, instead, on one's own powers and abilities. That is bondage.

 

Text 26

 

     yaga-vrata-tapo-dana-vidhi-vidhana-jnana-sankalpo bandhah.

 

     yaga-yajnas; vrata-vows; tapah-austerity; dana-charity; vidhi-rules; vidhana-performance; jnana-knowledge; sankalpah-desire; bandhah-bondage.

 

 

     Bondage is, with the goal of attaining impersonal so-called knowledge, to practice yajnas, vows, austerity, charity, and the observance of rules and regulations. That is bondage.

 

 

Text 27

 

     kevala-mokshapeksha-sankalpo bandhah.

 

     kevala-impersonal; moksha-liberation; apeksha-in relation to; sankalpah-desaire; bandhah-bondage.

 

 

     Bondage is to yearn after impersonal liberation. That is bondage.

 

Text 28

 

     sankalpa-matra-sambhavo bandhah.

 

     sankalpa-desire; matra-only; sambhavah-born; bandhah-bondage.

 

 

     Bondage is created by material desires.

 

 

Text 29

 

     moksha iti ca nityanitya-vastu-vicarad anitya-samsara-sukha-duhkha-vishaya-samasta-kshetra-mamata-bandha-kshayo mokshah.

 

     moksha-liberation; iti-thus; ca-and; nitya-eternal; anitya-temporary; vastu-things; vicarat-by understanding;  anitya-temporary; samsara-material world; sukha-happiness; duhkha-suffering; vishaya-the realm; samasta-all; kshetra-places; mamata-possessiveness; bandha-bondage; kshayah-destruction; mokshah-liberation.

 

 

     Liberation is when, understanding the difference between the eternal and temporary worlds, one no longer desires to dwell in the temporary material world, which contains a mixture of various happinesses and sufferings.

 

Text 30

 

     upasya iti ca sarva-sharira-stha-chaitanya-brahma-prapako gurur upasyah.

 

     upasya-to be worshiped; iti-thus; ca-and; sarva-all; sharira-bodies; stha-staying; chaitanya-conscious; brahma-Supreme; prapakah-causing to attain; guruh-the spiritual master; upasyah-should be worshiped.

 

 

     The spiritual master brings one to the Supreme Personality of Godhead, who stays in the bodies of all living beings. Such a spiritual master should be worshiped.

 

 

Text 31

 

     shishya iti ca vidya-dhvasta-prapancavagahita-jnanavasishtam brahmaiva shishyah.

 

     shishya-the disciple; iti-thus; ca-and; vidya-knowledge; dhvasta-destroyed; prapanca-material world; avagahita-plunged; jnana-knowledge; avasishtam-not specific; brahma-the Supreme; eva-indeed; shishyah-disciple.

 

 

     A proper disciple is one who has attained true knowledge, knowledge that destroys the illusion that plunges one into the material world. That is a proper disciple.

 

Text 32

 

     vidvan iti ca sarvantara-stha-sva-samvid-rupa-vid vidvan.

 

     vidvan-a wise person; iti-thus; ca-and; sarva-all; antara-within; stha-staying; sva-own; samvit-knowing; rupa-form; vit-knowing; vidvan-a wise person.

 

 

     A wise person is one who knows the all-pervading Supersoul. That is a wise person.

 

 

Text 33

 

     mudha iti ca kartritvady-ahankara-bhavanarudho mudhah.

 

     mudha-a fool; iti-thus; ca-and; kartritva-as the doer; adi-beginning; ahankara-false ego; bhavana-conception; arudhah-imposed; mudhah-a fool.

 

 

     A fool is a person under the sway of false ego, which brings with it a host of material ideas, such as "I am the doer". That is a fool.

 

Text 34

 

     asuram iti ca brahma-vishnv-ishanendradinam aishvarya-kamanaya nirasana-japagnihotradishv antaratmanam santapayati caty-ugra-raga-dvesa-vihimsa-dambhady-apekshitam tapa asuram.

 

     asuram-demonic activity; iti-thus; ca-and; brahma-of Brahma; vishnu-Vishnu; ishana-Shiva; indra-Indra; adinam-beginning with; aishvarya-the powers and opulences; kamanaya-with a desire; nirasana-renunciation; japa-japa; agnihotra-agnihotra; adishu-beginning with; antaratmanam-the Supersoul within; santapayati-torments; ca-and; ati-very; ugra-severe; raga-desire; dvesha-hatred; vihimsa-violence; dambha-arrogance; adi-beginnign with; apekshitam-in relation to; tapa-austerity; asuram-demonic.

 

 

     Demonic austerity is when, to attain the powers and opulences of Brahma, Vishnu, Shiva, Indra, and others, one torments the Supersoul by following a severe regimen of austerities, japa, agnihotra-yajnas, or other like activities. Such austerities, impelled by passionate longing, hatred, violence, arrogance, and other faults, are demonic in nature.

 

 

Text 35

 

     tapa iti ca brahma satyam jagan-mithyety-aparoksha-jnanagnina brahmady-aishvaryasha-siddha-sankalpa-bija-santapam tapah.

 

     tapa-austerities; iti-thus; ca-and; brahma-spiritual; satyam-truth; jagat-the material world; mithya-an illusion; iti-thus; aparoksha-not visible; jnana-knowledge; agnina-by the fire; brahma-Brahma; adi-beginning with; aishvarya-the powers and opulence; asha-longing; siddha-perfection; sankalpa-desire; bija-seed; santapam-austerity; tapah-austerity.

 

 

     Spiritual austerity is austerity where the fire of transcendental knowledge, which teaches "This material world is an illusion", burns away the desire to have powers and opulences like Brahma and others.

 

Text 36

 

     parama-padam iti ca pranendriyady-antahkarana-gunadeh parataram sac-cid-anandamaya-nitya-mukta-brahma-sthanam parama-padam.

 

     parama-supreme; padam-abode; iti-thus; ca-and; prana-life force; indriya-and senses; adi-beginning with; antahkarana-in the heart; guna-qualities; adeh-beginning with; parataram-superiority; sat-eternal; cit-knowledge; ananda-and bliss; maya-consisting of; nitya-eternally; mukta-liberated; brahma-of the Supreme Personality of Godhead; sthanam-the place; parama-padam-the supreme abode.

 

 

     The supreme abode, which is far above the material world of the modes of nature, material life, material senses, material mind, and all else material, is the home of the eternal, all-knowing, always blissful Supreme Personality of Godhead, who is always untouched by matter. That is the supreme abode.

 

 

Text 37

 

     grahyam iti ca desha-kala-vastu-pariccheda-rahitya-cin-matra-svarupam grahyam.

 

     grahyam-to be accepted; iti-thus; ca-and; desha-place; kala-time; vastu-thing; pariccheda-limits; rahitya-without; cit-spirit; matra-only; svarupam-form; grahyam-to be accepted.

 

 

     The Supreme Personality of Godhead, whose spiritual form is not limited by time, space, or anything else material, should be accepted. He should be accepted.

 

Text 38

 

     agrahyam iti ca sva-svarupa-vyatirikta-maya-maya-buddhindriya-gocara-jagat-satyatva-cintanam agrahyam.

 

     agrahyam-not to be accepted; iti-thus; ca-and; sva-own; svarupa-form; vyatirikta-beyond; maya-of maya; maya-made; buddhi-intelligence; indriya-and senses; gocara-within the range; jagat-of the material world; satyatva-of the reality; cintanam-the thought; agrahyam-not to be accepted.

 

 

     The idea that the material world, which is perceived by the material intelligence and material senses and created by the Maya potency, and which is different in nature from the true spiritual identity of the living beings, is the true reality, should not be accepted. It should not be accepted.

 

 

Text 39

 

     sannyasiti ca sarva-dharman parityajya nirmamo nirahankaro bhutva brahmeshtam sharanam upagamya tat tvam asi sarvam khalv idam brahma neha nanasti kincanety adi maha-vakyarthanubhava-jnanad brahmaivaham asmiti nishcitya nirvikalpa-samadhina svatantro yatish carati sa sannyasi sa muktah sa pujyah sa yogi sa paramahamsah so 'vadhutah sa brahmana iti.

 

     sannyasi-a sannyasi; iti-thus; ca-and; sarva-dharman-all varieties of religion; parityajya-abandoning; nirmamah-without false possessiveness; nirahankarah-without false ego; bhutva-becoming; brahma-the Supreme Personality of Godhead; ishtam-worshiped and desired; sharanam-surrender; upagamya-attaining; tat-that; tvam-you; asi-are; sarvam-all; khalv-indeed; idam-this; brahma-Brahman; na-not; iha-here; nana-variety; asti-is; kincana-anything; iti-thus; adi-beginning; maha-vakya-of the great statements; artha-the true meanings; anubhava-perception; jnanat-from the knowledge; brahma-spirit; eva-indeed; aham-I; asmi-am; iti-thus; nishcitya-considering; nirvikalpa-samadhina-with samadhi; svatantrah-independent; yatih-sannyasi; carati-wanders; sa-he; sannyasi-a sannyasi; sa-he; muktah-liberated; sa-he; pujyah-to be worshiped; sa-he; yogi-a yogi; sa-he; paramahamsah-a paramahamsa; sah-he; avadhutah-an avadhuta; sa-he; brahmana-a brahmana; iti-thus.

 

 

     A sannyasi is a person who, renouncing all varieties of religion, and free of false ego and false possessiveness, surrenders unto the Supreme, desires Him alone, and worships Him. Such a person understands the true meaning of the Vedic statements "sarvam khalv idam brahma neha nanasti kincana" and “brahmaivaham asmi". Fixed in trance, and meditating on the Supreme, he wanders freely from one place to another. That person is a sannyasi. He is liberated. He is to be worshiped. He is a yogi. He is a paramahamsa. He is an avadhuta. He is a brahmana.

 

Text 40

 

     niralambopanishadam yo 'dhite gurv-anugrahatah so 'gni-puto bhavati sa vayu-puto bhavati na sa punar avartate na sa punar avartate punar nabhijayate punar nabhijayate ity upanishat.

 

     niralambopanishadam-Niralamba Upanishad; yah-who; adhite-studies; guru-of the spiritual master; anugrahatah-by the mercy; sah-he; agni-fire; putah-pure; bhavati-becomes; sa-he; vayu-air; putah-pure; bhavati-becomes; na-not; sa-he; punah-again; avartate-returns; na-not; sa-he; punah-again; avartate-returns; punah-again; na-not; abhijayate-is born; punah-again; na-not; abhijayate-is born; iti-thus; upanishat-the Upanishad.

 

 

     A person who studies this Niralamba Upanishad becomes, by his spiritual master's mercy, pure like fire. He becomes pure like the wind. He does not return. He does not return. He is not born again. He is not born again. Thus the Upanishad.