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NITAAI-Veda.nyf > All Scriptures By Acharyas > Upanishads > vajrasucika upanisad

vajrasucika upanisad

 

 

|| shri gurubhyo namah harih om||

 

       yajnjnanadyanti munayo brahmanyam paramadbhutam |

       tatraipadbrahmatattvamahamasmiti cintaye  ||

 

om apyayantviti santih ||

 

       citsadanandarupaya sarvadhivrttisaksine |

       namo vedantavedyaya brahmane'nantarupine ||

 

om vajrasucim pravaksyami sastramajnanabhedanam  |

dusanam jnanahinanam bhusanam jnanacaksusam  || 1||

 

brahmaksatriyavaisyasudra iti catvaro varnastesam varnanam brahmana eva

pradhana iti vedavacananurupam smrtibhirapyuktam  |

 

tatra codyamasti ko va brahmano nama kim jivah kim dehah kim jatih kim

jnanam kim karma kim dharmika iti ||

 

tatra prathamo jivo brahmana iti cet tanna | atitanagatanekadehanam

jivasyaikarupatvat ekasyapi karmavasadanekadehasambhavat sarvasariranam

jivasyaikarupatvacca | tasmat na jivo brahmana iti ||

 

tarhi deho brahmana iti cet tanna | acandaladiparyantanam manusyanam

pancabhautikatvena dehasyaikarupatvat

jaramaranadharmadharmadisamyadarsanat brahmanah svetavarnah ksatriyo

raktavarno vaisyah pitavarnah sudrah krishnavarnah iti niyamabhavat |

pitradisariradahane putradinam brahmahatyadidosasambhavacca |

tasmat na deho brahmana iti ||

 

tarhi jati brahmana iti cet tanna | tatra

jatyantarajantusvanekajatisambhavat maharsayo bahavah santi |

rsyasrngo mrgyah kausikah kusat jambuko jambukat valmiko

valmikat vyasah kaivartakanyakayam sasaprsthat gautamah

vasistha urvasyam agastyah kalase jata iti srtatvat | etesam

jatya vinapyagre jnanapratipadita rsayo bahavah santi | tasmat

na jati brahmana iti ||

 

tarhi jnanam brahmana iti cet tanna | ksatriyadayo'pi

paramarthadarsino'bhijna bahavah santi | tasmat na jnanam brahmana iti ||

 

tarhi karma brahmana iti cet tanna | sarvesam praninam

prarabdhasancitagamikarmasadharmyadarsanatkarmabhipreritah santo janah

kriyah kurvantiti | tasmat na karma brahmana iti ||

 

tarhi dharmiko brahmana iti cet tanna | ksatriyadayo hiranyadataro bahavah

santi | tasmat na dharmiko brahmana iti ||

 

tarhi ko va brahmano nama | yah kascidatmanamadvitiyam jatigunakriyahinam

sadurmisadbhavetyadisarvadosarahitam satyajnananandanantasvarupam

svayam nirvikalpamasesakalpadharamasesabhutantaryamitvena

vartamanamantaryahiscakasavadanusyutamakhandanandasvabhavamaprameyam

anubhavaikavedyamaparoksataya bhasamanam karatalamalakavatsaksadaparoksikrtya

krtarthataya kamaragadidosarahitah samadamadisampanno bhava matsarya

trsna asa mohadirahito dambhahankaradibhirasamsprstaceta vartata

evamuktalaksano yah sa eva brahmaneti srtismrtitihasapuranabhyamabhiprayah

anyatha hi brahmanatvasiddhirnastyeva |

 

saccidanandamatmanamadvitiyam brahma bhavayedityupanisat ||

 

om apyayantviti santih ||

 

|| iti vajrasucyupanisatsamapta ||

 

|| bharatiramanamukhyapranantargata shrikrishnarpanamastu||

 

 

Translation

 

This is the translation of vajrasuuchi upanishhad of saamaveda. Vajrasuuchi means diamond needle. This translation is taken from the book `Thirty Minor upanishads' translated by Narayanasvami Aiyar and is published by the Adyar Press, Madras.

 

        I now proceed to declare the vajrasuuchi - the weapon that is the destroyer of ignorance- which condemns the ignorant and praises the man of divine vision.

 

        There are four castes - the brahmana, the kshatriya, the vaishya, and the shudra. Even the smritis declare in accordance with the words of the vedas that the brahmana alone is the most important of them.

 

        Then this needs to be examined. What is meant by the brahmana ? Is it a jiiva ? Is it a body ? Is it a class ? It is gyana ? Is it karma ? Or is it a doer of Dharma ?

 

        To begin with : is jiiva the brahmana ? No. Since the jiva is the same in the many past and future bodies (of all persons), and since the jiiva is the same in all of the many bodies obtained through the force of karma, there jiiva is not the brahmana.

 

        Then is the body the brahmana ? No. Since the body, as it is made up of the five elements, is the same for all people down to chandala-s, etc., since old age and death, dharma and adharma are found to be common to them all, since there is no absolute distinction that the brahmanas are white-colored, the kshatriyas red, the vaishyas yellow, and the shudras dark, and since in burning the corpse of his father, etc., the stain of the murder of a brahmana, etc., will accrue to the son, etc., therefore the body is not the brahmana.

 

        Then is a class the brahmana ? No. Since many rishis have sprung from other castes and orders of creation - Risyashringa was born of deer; kaushika, of kusha grass; jaambuka of a jackal; vaalmiki of valmiika (an ant-hill); vyaasa of a fisherman's daughter; gautama, of the posteriors of a hare; vasishtha of uurvasi (a celestial nymph in the court of Indra); and agastya of a water-pot; thus have we heard. Of these, many rishis outside the caste have stood first among the teachers of divine wisdom; therefore a class is not the brahmana.

 

        Is gyana the brahmana ? No. Since there were many kshatriyas and others well versed in the cognition of divine Truth, therefore gyana is not the brahmana.

 

        Then is karma the brahmana ? No. Since the praarabdha, sanchita, aagami karmas are the same for all beings, and since all people perform their actions impelled by karma, therefore karma is not the brahmana.

 

        Then is the doer of dharma (virtuous actions) the brahmana ? No. Since there are many kshatriyas, etc., who are givers of gold, therefore a doer of virtuous actions is not the brahmana.

 

        Who indeed then is brahmana ? Whoever he may be, he who has directly realised his aatmaa and who is directly cognizant, like the myrobalan in his palm, of his aatmaa, that is without a second, that is devoid of class and actions, that is free from the faults of faults of the six stains (hunger, thirst, grief, confusion, old age, and death) and the six changes (birth, existence etc), that is of the nature of truth, knowledge, bliss and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as aakaash, that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with saama (dama, uparati, titikshaa, samadhana, sraddha), who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means- he only is the brahmana.

 

        Such is the opinion of the veda, the smritis, the itihaasa, and the puraaNa-s. Otherwise one cannot obtain the status of a brahmaNa. One should meditate on his aatma as sachchidaananda, and the non-dual brahman. Yea, one should meditate on his aatma as the sachchidaananda brahman. Such is the upanishhad.

 

Om tat sat!