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.
When various Rishis questioned as to what was there before this cosmos, Raikav Rishi who was the most knowledable among them replied to Ghorangiras. He said before the 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. Out from it came 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 Egg of Brahmaand. Staying in it for one complete year, Purusha divided it into two parts. The lower part became earth and the upper part became Akaash (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 form was three headed, three lettered, three footed and held 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. The Moon took birth from his mind and the Sun took birth from his eyes. Air came from his ears and Pran came from his heart. Thus the whole cosmos was born.
Out from Apan of this Virat Purusha came the Bheel tribal community, Rakshas, Yaksha and Gandharav; mountains came from his bones; vegetation and all medicines came from the pores of his skin; and 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 of 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 the lesser gods 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 Purusha turned into fire and burned up everything. At that time the 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). These are the teachings of the Veda.
Before this cosmic creation, the cosmos was untrue as at that time Atma was not established in it. This Atma is without sound, without form, without the 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 gross nor subtle, it can’t be crossed over and hence is 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, Fasting, Celibacy and Akhand Brhamcharya. One should always keep ones sight on three D’s: Dam (control of one’s senses), Daan (charity) and Daya (compassion). One whose thinking dwells like this, his Pran never rises up but transforms into Atma and he merges into Brahm and achieves That.
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 Yaksha, Rakshas, and Gandharva; when he associates with Udaan then he sees various divinities, Kartik Swami, Jayantdev; when he associates with Samaan Vayu, realms of the gods and their wealth is seen; when he associates with Vyan he sees the realm of Rishis and divinities. When he associates with Bhairav, then the 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 the Atma resides and create sounds. In the second kosh when atma resides there, it sees this Loka (worldly 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, the heart lotus is white in colour. There is a Nadi subtle like a split hair which is called Hita. Hridya Akash (the Heart Space) is the best kosha (sheath) and here the Atma resides. When it is in the sleeping state then no desire arises and no dreams are seen. There are no divinities there nor their realms, no yajnas (sacrafices) and none of their 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.
Nadi is the main dwelling place of Atma, eyes are spiritual (Adhyatmic), form is Adhibhoot (perishable external form), 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 without 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.
In the same way the tongue is spiritual, taste is adhibhoot, lord Varun is its adhi devta and it also dwells in nadi. That which is in the tongue, in the taste, in Varun and in nadis is limitless Atma.
In the same way the skin is also spiritual. Sense touch is adhibhoot, Air is adhi devta and nadi is its place of dwelling. That which pervades in the skin, in the sense of touch and in the air element is limitless Atma.
In the same way the 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.
In the same way the intellect (Budhi) is spiritual. In the subjects to be known, in nadis dwells the limitless Atma.
The ego is spiritual, its subject is adhibhoot, Rudra is its adhi devta and nadi is its 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, it 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, it 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 its 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 the 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 without 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 the Vedas.
Before the 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 everything within, is Vidhata, is the doer, is the creator, is the divine Lord. 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. Whatever 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 space. Brahmins who are ever awake and without any anger, always perceive it. This is the Parmapad of Vishnu, this is the teaching of the Vedas and this is the knowledge to be learned from the Vedas.
That Atma, which resides in this body’s cave of the 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 sins and is Divya Dev Narayan. This knowledge was given by Narayan to the mind, the 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.
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 of 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, everyones Ishwar (Lord), beyond thoughts and also without body. This which resides in the cave of the heart is eternal and effulgent. The knowledgeable see it as the form of Anand. When they merge into it they see nothing else seperate from it.
Raikav asked Ghorangiras in what do all objects merge. He explained all the things which are seen through the 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 the Sun and they merge into the Sun only. The 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. In the same way what is heard comes because of hearing and hence ends only in that. 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.
In the same way he said whatever is experienced by the nose ends up in the 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 the tongue, skin and speech.
Whatever is received by the 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. Vishnu 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 the anus, merges into it. Anus flushes out all 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 organs, 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 it 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, can’t be pierced, and never feels angry or shudders. That is Atma which burns up everything, such speak the knowers of scriptures. This Atma can’t be realized 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 dear to everyone.
Then Raikav asked Ghorangiras, ‘O Lord! What resides in everything’? Ghorangiras 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 is in Maharlok, Maharlok is in Janlok, Janlok is in Tapolok, Tapolok is in Satyalok, Satyalok is in Prajapatilok, Prajapati is in Brahmlok, Brahmlok is 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 the Vedas and such are its teachings and instructions.
Then Raikav asked, ‘When this Vigyanmaya Atma leaves this body, then which path does it take and from where does it depart’? Ghorangiras replied,’ Inside the heart there is a rounded place and in that is a very fine lotus which has developed from the moon and has progressed through many stages. In the middle of it is an ocean, in the middle of that ocean 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 one to the lower lokas by performance of sinful deeds, Iccha takes one to where one desires and with Anurbhava this kosha of the bud is opened. With this the skull is opened at the forehead, then Earth is pierced, then Water is pierced, then Fire is pierced, then Air is pierced and then Space is pierced. After this the Mind is pierced, then Ego is pierced, then Mahatattva is pierced, then Prakriti is pierced, then Akshar is pierced and then Death is pierced and one becomes merged with Parmatama. After that there is no Sat nor Asat, such is this Moksha Sermon of the Vedas and such are its instructions.
Om! From Narayan came grains. They are cooked in Brahmloka, and then cooked in Samvartak, re-cooked in the Sun, then cooked by Kravayadi fire. A sanyasi should eat it by soaking it in water, it should not be that which has been asked for or begged for and also not made for ones own self. Thus a mendicant should never ask for food from anyone.
A wise man should live like a child, with the same temperament, 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 the form of death in elephants, lions, mosquitoes, mongoose, snakes, Rakshas, Gandharv and he 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 the mind always remains peaceful like the sky. Even if broken to pieces, no anger arises and never shudders and always likes to remain with truth. This Atma is truth. The heart of all kinds of smells is earth, the heart of all juices is water, the heart of all fires is tej, the base of all touch is air, the base of all sounds is space, the heart of all movements is Prakriti (nature), the base of all jeevas is death, that death alone turns into Parmatama. After this there is no Sat, no Asat. This is the sermon of Moksha, these are the teachings of the Vedas, their instructions and orders.
Om! Prithvi eats grain and water is its grain, fire eats grain, fire is grain, Air eats grain, air is grain. Space is grain and senses eat grain, Senses are grain and mind is the eater of grain, Mind is grain and intellect is the eater of grain, Intellect is grain and Prakriti (Nature) is the eater of grain, Prakriti is grain and Akshar is the eater of grain, Akshar is grain and death is its eater. This death itself becomes Paramdev Parmatama. There is no Sat, no Asat, nothing is evident (pratyaksh), this is the sermon of Moksha. These are the teachings of the Vedas, the orders and instructions of the Vedas.
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 the 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 prevails. Then it burns Mahatattva, Prakriti, Akshar, Death and then 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 the Vedas and these alone are the orders of Vedas.
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 Subalopnishat.
~Om Shantih Shantih Shantih~