More Detailed Yoga Jabala Darsana Upanishad

Yoga Sutra of Patanjali,speaks of Eight Limbed Yoga,Ashtanga Yoga.

They are ,







Dharana and


Patanjali is not the founder of Yoga.

He codified the practices of Yoga.

Vedas speak of Yoga very subtly.

The obejective of Human Life is to realize the Self.

This is possible only when one can control and channelize the thoughts in the effort to control Chitta,which exists at a higher level than thoughts.

Patanjali describes ,in the first Sutra of his Yoga Sutra,

‘Yogaha,Chitta vruthi nirodhdha’

The cessation of the modification of Chitta is Yoga,Communion.

For more on this,please read my articles on Yoga Sutra.

By limiting the Thought waves, Consciousness is controlled through Breath Control.

Breath Control is described by Patanjali under Pranayama.

All the steps of Yoga are to be followed in the order described by Patanjali.

I have listed them in the order at the beginning of this article.

Performing Yoga in any other manner,like doing Pranayama or the so called Meditation without going through Yama ,Niyama etc. Is not Yoga.

It might appear to produce results, but would harm,in the long run,physically and spiritually.

Packaged Yoga to suit masses is injurious.

I have written that the effort in Yoga is to control Chitta through these steps of Patanjali.

The process of controlling Chitta direct through Breath control is callled Vaasi Yoga and Lord Shiva was the First to practice it.

The process of Vaasi Yoga is Shiva.

Read Vaasi backwards,it is,Shiva.

Please check my detailed article on this.

There is an Upanishad in the,Sama Veda dedicated to Yoga process.

This was taught bt Lord Dattatreya to Sage Sankrithi.

This is the Jabali Darshana Upanishad.

Jabala Darshana Upanishad, Translation by Sri.P.R.Ramchander.

Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

God Dattatreya is the reincarnation of the four armed Vishnu and he is the ruler of the world. Sankrithi is a great devotee and a sage and is an expert in yoga and also a disciple of Dattatreya. He approached his teacher (God Dattatreya) with humility and with folded hands, when his teacher was alone and requested him, “Oh God, please tell me about the science of yoga which has eight branches and five different sthanas (places) by knowing which I will attain salvation. Dattatreya told him, “Hey Sankrithi, I shall tell you about Yoga which has eight branches. The eight branches are Yama, Niyama, Aasana, Pranayama, Prathyahara, Dharana, Dhyana and Samadhi.

Yama which is the first is the practice of non-violence, truth, non possession of properties of others, celibacy, mercy, honesty, patience, stability, food discipline and cleanliness. 1

Niyama is the ten aspects of penance, joy, orthodoxy, charity, worship of god, hearing of philosophy, fear for bad actions, clear intellect, chanting and austerities. 2

The nine important Asanas (sitting positions) are Swasthika (Swastika), Gomukha (cows face), Padma (lotus), Veera (valorous), Simha (lion), Badra (safe), Muktha (free), Mayura (peacock) and Sukha (pleasant). Oh sage, that position, whatever it may be but which makes you comfortable and gives you courage to undertake Yoga is called Sukhasana. People who do not have strength to take up other positions can use that. Victory in the seating position is like victory over the three worlds. Once the Asana is fixed, one should practice Pranayama.  3

Either in the top of the mountain or by the shore of the river or under a Bilwa tree in the forest, after choosing a clean place which is acceptable to the mind and after establishing a place to do tapas (Asram), sit in the Asana which is most familiar facing either east or north. Then sit with the body neck and head in a straight line, cover the face and concentrate the vision with best possible attention on the nectar flowing from the fourth state of the moon like dot at the end of the nose. Draw the air inside using the lungs, store it in the stomach, meditate on the flame of fire inside the body and then shift meditation to the root of fire with its sound and dot. Then the intelligent one will exhale and draw the Prana using Pingala (Nadi which is tawny and is on the right side of Sushumna Nadi) and meditate on the Agni Bheeja. Again he has to exhale and inhale again in the middle using the Ida (Nadi which is pleasant and is on the left side of Sushumna). One should have to live in a secret place practicing this exercise six times for 3-4 days or 3-4 weeks at dawn, noon and dusk. This would help him to clean up the Nadis. Slowly symbols will start showing up. Body will become light, the fire in the stomach will burn well and the voice would become clearer. These are the symbols of Siddhi (getting mastery). Till you see this, you have to practice. 4

Now I will tell you about Prathyahara. To use force and divert the sensory organs which normally travel according to their nature is Prathyahara. Those who know Brahma say that seeing whatever we see as the form of Brahman is Prathyahara. Prathyahara also is doing clean or unclean acts as those belonging to Brhaman. Further doing daily religious activities after dedicating them to God and similarly doing the activities which we desire is also Prathyahara. Apart from this inhaling air (oxygen) and stopping it in different places is also Prathyahara. The wise man would sit in Swasthikasana, draw his breath till it fills up from head to toe and hold it in two feet, mooladhara, stomach, middle of the heart, bottom of the neck, jaw, middle of the eyelids, forehead and at the top of the skull. Then he should leave out the belief that the body is oneself and make that thought as nirvikalpa and merge it with Paramatma. The experts in Vedanta say that this is true Prathyahara. There is nothing that cannot be attained by those who practice like this.  5

Now I will tell you about the five types of Dharana (holding steady – a stage in meditation – here we try to hold on what we are mediating upon without wavering). In the sky which is in the middle of the body, Dharana of the sky outside should be made. Similarly in the breath, Dharana of air outside should be made. In the fire in the stomach, Dharana of the fire outside should be made. In the fluid aspects of the body, Dharana of the water outside should be made. In the earthy aspects of the body, Dharana of the earth outside should be made. Sage, also it is necessary to chant the pancha bhootha mantras viz., Ham, Yam, Ram, Vam and Lam. It is said that this very great Dharana destroys all sins. In the body up to the knee is the aspect of the earth, from there till hip it is the aspect of water, up to the heart is the aspect of fire, up to middle of eyelids is the aspect of air and then up to the middle of the skull is the aspect of the sky. In the aspect of earth Brahma has to be placed, in the aspect of water Vishnu should be placed, in the aspect of fire Rudra should be placed, in the aspect of air Iswara should be placed and in the aspect of sky, the Sadashiva should be placed. Hey great sage, I will also tell you another Dharana. In the Jeevatma, that lord Shiva who rules over everything and is the personification of wisdom should be placed. To get rid of all sins, the wise man should suppress the gods like Brahma in the causative self, and place the Avyakta (that which is not clear) which is formless and which is the root cause inside the entire soul with the chanting of pranava. He should control the sensory organs by mind and should merge them with the soul. 6

I will now tell you about Dhyana (meditation) which destroys sorrow. Dhyana should be done of that Maheswara, who is the medicine for problems arising out of birth, who is the discipline and fundamental basis of the world who is of the form of Para Brahma, who has the masculine power upwards, who is of the form of the world, who is Virupaksha, and who is the head of all yogis as “I am He”. Then continue to do Dhyana of him who is beyond the reach of meditation, who is the personification of Sachidananda Brahman and who is soul in person as “I am He” for attaining salvation. In the mind of that great Purusha who practices like this, the science of Vedanta would automatically appear. There is no doubt about it.  7

Now I will tell you about Samadhi (deep meditative state)  which destroys the ills of birth and death. Samadhi is that state in which there is knowledge that Jeevatma and Paramatma are one. Atma (soul) is filled all over for ever and does not have motion or stain. Though it is one, due to the effects of illusion, it appears as different objects. Really there is no difference between these so called objects. When one sees all objects within himself and him as a part of all objects, He attains Brahman.  When one drowns himself in Samadhi and does not see different objects as different , then he attains the single aim of salvation. When he sees only the true soul and the entire world appears as an illusion to him and he is cured of all sorrow.

Thus advised by Lord Dattatreya the sage Sankrithi fully lost all his fear and attained that blissfull state, deep in himself.

Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !


Which Yoga for Whom Patanjali Yoga Sutra 1.34

The negative thoughts and mental confusion can be eradicated by Pranayama.

Pranayama is the regulation of Life Energy.

It is present in all Life.

It is more than just breath,it is the Life Force.

It can be controlled at the level of Breath.

The whole Tantra and Yoga is an attempt to Reach out the Consciousness in Man and tune it in consonance with the Reality,which is Being,Consciousness and Bliss.

There are four ways of reaching out this Consciousness.

Yoga sutra 1.34 image

Patnajali Yoga 1.34

This Consciousness can be reached through the two components that make up humans,Emotion and Reason.

While the emotion is used to raise the level of Consciousness through Bhakti Yoga,the process of surrendering oneself to God,the Reason is used to reach out Consciousness by practicing Karma Yoga,the Path of Action and by Gnana Yoga,Path of Discrimination.

The purpose is to reach Consciousness through the available tools,Emotion and Reason.

But again as Human Beings have different dispositions/Nature,one must choose what is best for him/ her.

There are three basic categories of Natural Dispositions.

Satva,the calm,raional,

Rajas,the Dynamic,driven by ambition and Emotions and


No single disposition is present in an individual in its full measure.

The Dispositions present in Individuals is an admixture of all the three dispositions.

And these Dispositions in an individual changes at different times.

So to choose the correct method to practice Yoga,one needs an Objective assessment of the Dispositions present in an individual.

As it is difficult for one to analyse oneself objectively,one requires A Guru,Mentor ,who can identify the Disposition and suggest the best method to raise Consciousness,Bhakti,Karma or Gnana Yoga.

Once the path is chosen, one has to practice it.

The Yoga aspect of raising Consciousness is,in general,recommended for people of Rajasic Disposition,the Dynamic,who are more involved in day to day activities with passion.

Most of us belong to this category.

Now to Swami Vivekananda on this.

34. प्रच्छदन
य णवधायिाभ्यांवा प्रािस्य ॥ ३४॥
prachchhardanavidharanabhyan va prannasya

By throwing out and restraining the Breath.
The word used in Prana. Prana is not exactly breath. It is the
name for the energy that is in the universe. Whatever you
see in the universe, whatever moves or works, or has life, is a
manifestation of this Prana. the sum-total of the energy
displayed in the universe is called Prana. This Prana, before
a cycle begins, remains in an almost motionless state, and
when the cycle begins this Prana begins to manifest itself. It
is this Prana that is manifested as motion, as the nervous
motion in human beings or animals, and the same Prana is
manifesting as thought, and so on. The whole universe is a
combination of Prana and Akasa; so is the human body. Out
of Akasa you get the different materials that you feel, and
see, and out of Prana all the various forces. Now this
throwing out and restraining the Prana is what is called

Pranayama. Patanjali, the father of the Yoga Philosophy,
does not give many particular directions about Pranayama,
but later on other Yogis found out various things about this
Pranayama, and made of it a great science. With Patanjali ist
is one of the many ways, but he does not lay much stress on it.
He means that you simply throw the air out, and draw it in,
and hold it for some time, that is all, and by that, the mind will
become a little calmner. But, later on, you will find that out of
this is evolved a particular science called Pranayama. We
will hear a little of what thoese later Yogis have to say. Some
of this I have told you before, but a little repetition will serve
to fix it in your minds. First, you must remember that this
Prana is not the breath. But that which causes the motion of
the breath, that which is the vitality of the breath is the Prana.
Again, the word Prana is used of all the senses; they are all
called Prana, the mind is called Prana; and so we see that
Prana is the name of a certain force. And yet we cannot call
it force, because force is only the manifestation of it. It is that
which manifests itself as force and everything else in the way
of motion. The Chitta, the mind-stuff, is the engine which
draws in the Prana from the surroundings, and manufactures
out of this Prana the various vital forces. First of all the
forces that keep the body in preservation, and lastly thought,
will, and all other powers. By this process of breathing we can
control all the various motions in the body, and the various
nerve currents that are running through the body. First we
begin to recognise them, and then we slowly get control over
them. Now these later Yogis consider that there are three main
currents of this Prana in the human body. One they call Ida,
another Pingala, and the third Susumna. Pingala, according
to them, is on the right side of the spinal column, and the Ida

is on the left side, and in the middle of this spinal column is
the Susumna, a vacant channel. Ida and Pingala, according
to them, are the currents working in every man, and through
these currents, we are performing all the functions of life.
Susumna is present in all, as a possibility; but it works only in
the Yogi. You must remember that the Yogi changes his body;
as you go on practising your body changes; it is not the same
body that you had before the practice. That is very rational,
and can be explained, because every new thought that we
have must make, as it were, a new channel through the brain,
and that explains the tremendous conservatism of human
nature. Human nature likes to run through the ruts that are
already there, because it is easy. If we think, just for
example’s sake, that the mind is like a needle, and the brain
substance a soft lump before it, then each thought that we
have makes a street, as it were, in the brain, and this street
would close up, but that the grey matter comes and makes a
lining to keep it separate. If there were no grey matter there
would be no memory, because memory means going over
these old streets, retracing a thought as it were. Now perhaps
you have remarked that when I talk on subjects that in which I
take a few ideas that are familiar to everyone, and combine,
and recombine them, it is easy to follow, because these
channels are present in everyone’s brain, and it is only
necessary to recur to them. But whenever a new subject
comes new channels have to be made, so it is not understood
so readily. And that is why the brain (it is the brain, and not
the people themselves) refuses unconsciously to be acted
upon by new ideas. It resists. The Prana is trying to make
new channels, and the brain will not allow it. This is the secret
of conservatism. The less channels there have been in the

brain, and the less the needle of the Prana has made these
passages, the more conservative will be the brain, the more it
will struggle against new thoughts. The more thoughtful the
mane, the more complicated will be the streets in his brain,
and the more easily he will take to new ideas, and understand
them. So with every fresh idea; we make a new impression in
the brain, cut new channels though the brain-stuff, and that is
why we find that in the practice of Yoga (it being an entirely
new set of thoughts and motives) there is so much physical
resistance at first. That is why we find that the part of
religion which deals with the world side of nature can be so
widely accpeted, while the other part, the Philosophy, or the
Psychology, which deals with the inner nature of man, is so
frequently neglected. We must remember the definition of
this world of ours; it is only the Infinite Existence projected
into the plane of consciousness. A little of the Infinite is
projected into consciousness, and that we call our world. So
there is an Infinite beyond, and religion has to deal with both,
with th elittle lump we call our world, and with the Infinite
beyond. Any religion which deals alone with either one of
these two will be defective. It must deal with both. That part
of religion which deals with this part of the Infinite which has
come into this plane of consciousness, got itself caught, as it
were, in the plane of consciousness, in the case of time, space,
and causation, is quite familiar to us, because we are in that
already, and ideas about this world have been with us almost
from time immemorial. The part of religion which deals with
the Infinite beyond comes entirely new to us, and getting
ideas about it produces new channels in the brain, disturbing
the whole system, and that is why you find in the practice of
Yoga ordinary people are at first turned out of their groove. Inorder to lesson these disturbances as much as possible all these methods are devised by Patanjali, that we may practice any one of them best suited to us.

Read this.

Who Are The Ancient Rishis Priests Of Rig Veda

Vedas are earliest Literature recorded in Human History.

This,along with the other Three Vedas,Yajur( Sukla and Krishna),Sama and Atharva forms the basic reference authority on everything related to Hinduism

The words of the Vedas are final

Each Veda has four parts.

They are,


  • The Samhitas consists of hymns of praise of Gods
  • The Brahmanas are rituals and prayers to guide the priests in their duties.
  • The Aranyakas concern worship and meditation.
  • The Upanishads consist of the mystical and philosophical teachings of Hinduism.

This corresponds to the Four Stations of Life

Brahmacharya,the life of celibacy and studentship,Samhitas)

Gruhastha,Married Life,( Brahmanas)

Vanaprastha,Retired Life,when one having completed his family responsibilities meditates on the Reality of Brahman,preferably in a forest.(Aranyaka) and

Sanyasin,the State of total renunciation,seeking answers to Life and Realizing Self( Upanishad)

Though each stage of Life is called Asrama,Station of Tranquility is connected one aspect of  the Vedas,there is no bar in learning all the components of the Vedas,though one is advised to practice what is meant for his Station,Asrama.

Of these Four Vedas,the Rig Veda is the oldest.

The Vedas were compiled by Seers,called Rishis.

The Vedas are meant to be heard and learnt.

They were transmitted orally,never in a written form,though they were written on Palm leaves.

These Rishis are numerous.

Each Mantra has a Rishi.

So there are many Rishis who complied the Vedas.

But the earliest,first Rishis who performed the Duties of Priests are Ten.

These Families represent the First Rishis of the Vedas.

They are,

  1. ANgirases,
  2. BhRgus,
  3. ViSvAmitras,
  4. VasiSThas,
  5. Agastyas,
  6. KaSyapas 
  7. Atris,
  8. Kevala-ANgirases (KaNvas in the Rigveda)
  9. Kevala-BhRgus (GRtsamadas in the Rigveda).
  10.  Bharatas.*   

* This family does not figure as a separate family in later priestly traditions, which place kings who became RSis among either the ANgirases or the BhRgus.

Solution To Overcome Confusion Yoga Sutra 1.32 Samadhi Pada

The obstacles,as listed by Patanjali in earlier Yoga Sutras from 1.21 to 1.31,totalling 9 and another 3,can be overcome says Patanjali in Yoga Sutra 1.32.

Human Mind,by nature receives many Stimulii,at the same time.

It is the disposition of the individual on the one hand and the environment in which he grows up,which clouds one’s Mind,the other.

Multitude of Thoughts ,most of them occurring at the same time creates a conflict of Ideas.

It might be the clash of ideas,or the value system one has /been exposed to or merely the presence of totally contradicting ideas or overlapping ideas.

This,essentially,is because of the Perception one has of Objects and the ideas he forms of them.

The Object,we observe first ,as Fact.

Then our association of Ideas make us link the Object to various Objects we have perceived earlier and our impressions of it and the pain or pleasure it has caused us.

This Conditioned Perception,though we are not aware of it,determines our present Perception.

This is the cause of Prejudice.

And also our failure to distinguish Fact from Impression.

This is the cause for clash of ideas,confusion,indecision,incorrect judgement and finally inaction.

This has been addressed by Lord Krishna in the Second Chapter of The Bhagavad Gita,in the form of Karma Yoga.

Patanjali,in Yoga Sutra 1.31, addresses this issue thus,

Yoga sutra verse 1.32

Yoga Sutra .1.32 of Patanjali

32. तत्प्रणतषधेाथभय

ए्कतत्त्वाभ्यास् ॥ ३२॥
tatpratishedhartham ekatattvabhyasah
To remedy this practice of one subject (should be

(Translation by Swamy Vivekananda)

The inability to Perceive the Reality as One,says Yoga,is the cause for these conditions and he sets forth remedial measures to overcome this.

This will be explained in the forthcoming Yoga Sutras.


What is Caste Detailed Explanation Vajrasuchika Upanishad

I have written a couple of articles on Caste,

How  Caste is determined by Disposition and not by birth and

how and why caste is necessary and unavoidable.

There is an Upanishad that speaks on Caste and clarifies any confusion.

It is the Vajrasuchika Upanishad.


The Vajrasuchi Upanishad (Sanskrit: वज्रसूची उपनिषत्, IAST: Vajrasūcī Upaniṣad) is a medieval era Sanskrit text and a minor Upanishad of Hinduism. It is classified as one of the 22 Samanya Upanishads, and identified as a Vedanta text. It is attached to the Samaveda.

The text discusses the four varnas (caste system). It is notable for being a sustained philosophical attack against the division of human beings, and for asserting that any human being can achieve the highest spiritual state of existence….

The Vajrasuchi Upanishad survives into the modern era in several versions. Manuscripts of the text were discovered and collected during the colonial times, and by early 19th-century eight copies of the manuscripts from North India and five copies from South India were known. Most versions were in Sanskrit in Devanagari script and two in Telugu language, in palm-leaf manuscript form, with some in damaged condition.There are differences in the text between these manuscripts, but the focus and central message is the same.

The date as well as the author of Vajrasuchi Upanishad is unclear. The Upanishad is attributed to Sankaracharya in the manuscripts discovered by early 1800s.Sankaracharya, also known as Adi Shankara, was an Advaita Vedanta scholar, but given the Indian tradition of dedicating and attributing texts to revered historical scholars, there is uncertainty whether texts attributed to Adi Shankara were actually composed by him or in the 8th-century he likely lived in.

After the discovery of palm-leaf manuscripts of the Vajrasuchi Upanishad manuscript, a Buddhist text attributed to 2nd-century CE Asvaghosa was published from Nepal in 1835 with the same title Vajrasuchi, which is similar in its message as the Vajrasuchi Upanishad. This added to the complications in dating and in determining the author of the text. However, the authenticity of the Buddhist text, and whether its author was Asvaghosa is considered seriously doubtful, according to many scholars,and most recently by Patrick Olivelle. Schrader states that the Vajrasuchi attributed to Asvaghosa, “though seemingly an independent work, in fact is nothing but a Buddhist commentary on or elaboration of the first part of Vajrasucyupanisad, with many quotations from Sruti and Smriti”.

This text is also sometimes titled as Vajrasucika Upanishad, Vajra suchika Upanishad, Vajrasuci Upanishad, Vajrasucy Upanishad and Vajrasucyupanishad. In the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman, it is listed at number 36..

The text asserts, in verse 2, that there are four varnas: the Brahmin, the Kshatriya, the Vaishya and the Shudra.The Brahmin, states the text, is declared by Smriti to be chief.[But what does this mean, is this social division justified by Jiva (life, soul), Deha (body), Jati (birth), Jnana (knowledge), Karma (deeds), Dharmic (virtues or performer of rites)?


The Jiva does not make anyone a Brahmana, states the text, because with rebirth the Jiva migrates from one body to another, this Jiva remains the same individuality while the body changes. Thus, it is not Jiva which can determine whether one is a Brahmana, asserts verse 3.

The Deha or body does not make anyone a Brahmana, according to the text,because every human being’s body is the same, constituted of the same five elements, everyone ages, everyone dies, people from all classes show various combinations of dharma (virtue) and adharma(vice) characteristics. All color complexions similarly, asserts the text, are found is all castes and those who are outcaste.Thus, states verse 4 of the Upanishad, it is not the body which can determine whether one is a Brahmana.

Does Jati or birth make a Brahmana? It is not so states the text, because sacred books tell of great Rishi (sages) born in various castes and diverse origins, such as Vyasa from a fisherman’s daughter, Kaushika from Kusa grass, Valmiki from an ant hill, Gautama from the hare’s posterior, Vasistha from a celestial nymph, Jambuka from a Jackal and Agastya from a mud-based vessel. Regardless of their birth origins, they achieved greatness.]Therefore, asserts verse 5 of the Upanishad, it is not the birth which can determine whether one is a Brahmana.

Jnana or knowledge too does not make a Brahmana, asserts the text. It is not so because among Kshtriyas and others, there are many who have seen the Highest Reality and Truth, and therefore Brahmin knowledge is not what makes the Brahmana.

Karma or deeds do not make a Brahmana, continues the text, because all living beings perform the same deeds, past and future embodiments are common, and everyone is impelled by past. Thus, asserts the text in verse 7, deeds do not make the Brahmana.

The text in verse 8 states that Dharmic action is not the essence of the Brahmana either. Many Kshatriyas give away gold, such virtuous actions and anyone performing religious rituals is not what makes a Brahmana.

Brahmana: the Vajrasuchi doctrine.

Who indeed then is Brahmana, rhetorically repeats the verse 9 of the text. Whoever he may be, answers the Upanishad, he is the one who has directly realized his Atman(innermost self, soul). He is the one who understands that his soul is without a second, is devoid of class, is devoid of actions, is devoid of faults. He knows that the Atman is truth, is knowledge, is bliss and is eternity. He is the one who knows that the same soul in him is in everyone, is in all things, pervading within and without, something that can be felt but not reasoned. He is the one who is free from malice, who fulfills his nature, is not driven by cravings for worldly objects or desire or delusions. He is the one who lives a life untouched by spite, ostentation, pride or the need to impress others,

Vajrasuchika Upanishad Text, Translation.


॥ वज्रसूचिका उपनिषत् ॥

          ॥ श्री गुरुभ्यो नमः हरिः ॐ ॥

       यज्ञ्ज्ञानाद्यान्ति मुनयो ब्राह्मण्यं परमाद्भुतम् ।
       तत्रैपद्ब्रह्मतत्त्वमहमस्मीति चिंतये  ॥

          ॐ आप्यायन्त्विति शान्तिः ॥

       चित्सदानन्दरूपाय सर्वधीवृत्तिसाक्षिणे ।
       नमो वेदान्तवेद्याय ब्रह्मणेऽनन्तरूपिणे ॥

ॐ वज्रसूचीं प्रवक्ष्यामि शास्त्रमज्ञानभेदनम्  ।
दूषणं ज्ञानहीनानां भूषणं ज्ञानचक्षुषाम्  ॥ १॥

ब्राह्मक्षत्रियवैष्यशूद्रा इति चत्वारो वर्णास्तेषां वर्णानां ब्राह्मण एव
प्रधान इति वेदवचनानुरूपं स्मृतिभिरप्युक्तम्  ।
तत्र चोद्यमस्ति को वा ब्राह्मणो नाम किं जीवः किं देहः किं जातिः किं
ज्ञानं किं कर्म किं धार्मिक इति ॥

तत्र प्रथमो जीवो ब्राह्मण इति चेत् तन्न । अतीतानागतानेकदेहानां
जीवस्यैकरूपत्वात् एकस्यापि कर्मवशादनेकदेहसंभवात् सर्वशरीराणां
जीवस्यैकरूपत्वाच्च । तस्मात् न जीवो ब्राह्मण इति ॥

तर्हि देहो ब्राह्मण इति चेत् तन्न । आचाण्डालादिपर्यन्तानां मनुष्याणां
पञ्चभौतिकत्वेन देहस्यैकरूपत्वात्
जरामरणधर्माधर्मादिसाम्यदर्शनत् ब्राह्मणः श्वेतवर्णः क्षत्रियो
रक्तवर्णो वैश्यः पीतवर्णः शूद्रः कृष्णवर्णः इति नियमाभावात् ।
पित्रादिशरीरदहने पुत्रादीनां ब्रह्महत्यादिदोषसंभवाच्च ।
तस्मात् न देहो ब्राह्मण इति ॥

तर्हि जाति ब्राह्मण इति चेत् तन्न । तत्र
जात्यन्तरजन्तुष्वनेकजातिसंभवात् महर्षयो बहवः सन्ति ।
ऋष्यशृङ्गो मृग्याः, कौशिकः कुशात्, जाम्बूको जाम्बूकात्, वाल्मीको
वाल्मीकात्, व्यासः कैवर्तकन्यकायाम्, शशपृष्ठात् गौतमः,
वसिष्ठ उर्वश्याम्, अगस्त्यः कलशे जात इति शृतत्वात् । एतेषां
जात्या विनाप्यग्रे ज्ञानप्रतिपादिता ऋषयो बहवः सन्ति । तस्मात्
न जाति ब्राह्मण इति ॥

तर्हि ज्ञानं ब्राह्मण इति चेत् तन्न । क्षत्रियादयोऽपि
परमार्थदर्शिनोऽभिज्ञा बहवः सन्ति । तस्मात् न ज्ञानं ब्राह्मण इति ॥

तर्हि कर्म ब्राह्मण इति चेत् तन्न । सर्वेषां प्राणिनां
प्रारब्धसञ्चितागामिकर्मसाधर्म्यदर्शनात्कर्माभिप्रेरिताः सन्तो जनाः
क्रियाः कुर्वन्तीति । तस्मात् न कर्म ब्राह्मण इति ॥

तर्हि धार्मिको ब्राह्मण इति चेत् तन्न । क्षत्रियादयो हिरण्यदातारो बहवः
सन्ति । तस्मात् न धार्मिको ब्राह्मण इति ॥

तर्हि को वा ब्रह्मणो नाम । यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं
षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं
स्वयं निर्विकल्पमशेषकल्पाधारमशेषभूतान्तर्यामित्वेन
अनुभवैकवेद्यमपरोक्षतया भासमानं करतळामलकवत्साक्षादपरोक्षीकृत्य
कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भाव मात्सर्य
तृष्णा आशा मोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत
एवमुक्तलक्षणो यः स एव ब्राह्मणेति शृतिस्मृतीतिहासपुराणाभ्यामभिप्रायः
अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।
सच्चिदानान्दमात्मानमद्वितीयं ब्रह्म भावयेदित्युपनिषत् ॥

          ॐ आप्यायन्त्विति शान्तिः ॥

          ॥ इति वज्रसूच्युपनिषत्समाप्ता ॥

          ॥ भारतीरमणमुख्यप्राणंतर्गत श्रीकृष्णार्पणमस्तु ॥

            Translation by Madras Giridhar
giridhar at
This is the translation of vajrasUchi upaniShad of sAmaveda . VajrasUchi
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 vajrasUchi - 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 jIva ? Is it a body ? Is it a class ? It is j~nAna ? Is it karma
? Or is it a doer of Dharma ?
        To begin with : is jIva the brAhmaNa ? No . Since the jiva is
the same in the many past and future bodies (of all persons), and since
the jIva is the same in all of the many bodies obtained through the
force of karma, there jIva 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 - RishyashRi.nga was born of
deer; kaushika, of kusha grass; jAmbuka of a jackal; vAlmiki of
valmIka (an ant-hill); vyAsa of a fisherman's daughter; gautama, of the
posteriors of a hare; vasishtha of Urvasi (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 j~nAna the brAhmaNa ? No . Since there were many kShatriyas and
others well versed in the cognition of divine Truth, therefore j~nAna is
not the brAhmaNa.
        Then is karma the brAhmaNa ? No . Since the prArabdha, sanchita,
Agami 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 AtmA and who is directly cognizant, like the
myrobalan in his palm, of his AtmA, 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 AkAsh, 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 sAma (dama,
uparati, titikShA, 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 itihAsa, and
the purANa-s . Otherwise one cannot obtain the status of a brahmaNa . One
should meditate on his Atma as sachchidAnanda, and the non-dual
brahman . Yea, one should meditate on his Atma as the sachchidAnanda
brahman . Such is the upaniShad.
          OM tat sat
Encoded any proofread by H.P. Raghunandan at hpraghu at
OR Shrisha Rao shrao at
Translation by Madras Giridhar giridhar at

Om ! May my organs and limbs, my speech, my breath, my strength and my sense organs like the ear, the eyes etc., become efficient enough to perform their respective duties properly and without any hindrance. Everything is Brahman as propounded and abundantly made clear in the Upanishads. Brahman cannot leave me aside. And I cannot afford to leave Brahman aside (since both are inseparably dovetailed and also since both are one and the same). I pray further that such an inseparable relation may continue for times to come. May I also pray that the virtues (as described in the Upanishads) of those wise men who dwell in the Atma (or the Soul) become part of me and reside in me.

Om Shanti ! Shanti ! Shanti !

Om! I shall now explain the Vajra-soosi Upanishad. (As the Vajra Soosi – a needle made of diamond – is used to pierce hard metal and minerals, so is) This Upanishad pierces the substance of Ignorance or avidyaa. For those who do not possess the (spiritual) Knowledge, it appears as a blank, useless piece whilst for those who have the bent towards this, it serves as a treasure of knowledge.

The Vedas and the Smrutis, (the secondary remembered texts which are supportive documents to the Vedas) talk about four classes of people viz., the Brahmanas, the Kshatriyas, the Vaisyas and the Sudras and they proclaim that the Brahmanas (not the Brahman – this is the Brahmana) are the most important of these. We should now enquire in to this and make an analytical review. Who is a Brahmanan? Is it the Jivan (the life or the Atma), is it the body, or the sect, or the knowledge, or the duties (cast on him), or is it the dharmas (the virtues he is bound to follow).

Primarily, if we say that the Jivan is the Brahmanan, it is just unacceptable. It is because of the fact that the Jivan is very much the same in all the different bodies that went (died) and are to come (to be born) and also because even if the Jivan is the same, he takes on many different bodies in accordance with the deeds of his and in all such bodies and shapes, the Jivan remains the same. So, one cannot conclude that Jivan is the Brahmanan.

However, if we try to say that the Body is the Brahmanan that again is unacceptable. This is because the body constituted of the five basic elements is very much the same for people of all classes up to those at the lowest level. Also the bodies of all classes of people are subject to almost the same sort of diseases and death and the body of each class is not any different in color so as to help distinction by color. Further, since the sons of a Brahmanan are not discredited with the blemish of “Brahmahathi” when they set fire to their father’s body, the body cannot be the Brahmanan.

But if we try to conclude that because of being (born) in a particular sect, one becomes a Brahmanan, this again is incomprehensible. This is because great wise men (Maharishis) have been given birth to by people of the lowest classes and even by creatures. To quote examples, the Rishi Rushyasrngar was given birth to by a deer, the great sage Kowsika was born of Dharba Grass (a variety of tall grass used for spiritual karmas), the sage Vaalmiki rose out of a mud-clan snakes’ nest, Veda Vyaasa was born to a girl of the fishing community, the sage Gowthama was born to a rabbit, the great rishi Vasishta was born to Oorvasi, who belonged to an artists’ (dancing) family, the sage Agasthya who is also referred to as Kumbha Muni is called so because he is believed to have born out of a pot or a Kumbha. We have heard of all these from the wise men. We have also heard about great men who have attained the spiritual knowledge even without attaining a birth like this. Hence, it is not right to say that one becomes a Brahmanan simply by reason of his being (born) in a particular sect or community.

If we try concluding that someone is a Brahmanan because of his knowledge that again is undependable. This is because there are umpteen examples of people born in the Kshatriya clan who have had a vision of the Supreme Divine and have gained the (spiritual) knowledge thereby. Thus, it will not be an acceptable decision.

If we try to conclude that someone is a Brahmanan because of the duties he is supposed to be performing, that again is invalid. This is because all the beings are guided and forced to do certain acts and duties based on their previous births and based upon their actions therein. Hence, one cannot be called as a Brahmanan even by the duties.

If we try concluding that one becomes a Brahmanan just by making certain gifts etc, that is unacceptable since we know of and have heard of a number of Kshatriya and other community people who have flooded the needy with a lot of gifts. Hence, it is not proper to identify one as a Brahmanan by this measure as well.

So, if there is a question as to “Who is a Brahmanan?”, it is that one who possesses the following qualities: The one who has identified himself with the Supreme Being and has become inseparable with it, the one who has no differentiation of sect, clan, duty or nature, who is out of the six stages of birth and death, who has crossed all the blemishes and curses, who has the aspects of truth, knowledge, happiness, joy and completeness in him, who is without a blemish and forms the basis of all imaginations, who resides within all living beings and controls them, who is all-pervading but undivided and joyous like the sky, who is not reachable to the mind and understandable only by practice and experience, who is of the aspect of Atma itself and who is unaffected by love and hate, who has destroyed the humanly diseases like desire, jealousy, greed etc, the one who is untouched by pride, the one who has the muktha lakshanam or who has satisfied the requirements of one awaiting liberation, such is the one who can be called and identified as a Brahmanan. This is the final understanding and verdict of all Vedas and Smrutis, the Puranas and the Ithihaasas.

There is no Brahmanism even if it goes against just one of these principles. One should understand the Atma as the truly joyous, non-dualistic Brahman. That truly joyous Brahman should be understood as the Atma. Such is the verdict of the Upanishad.

Om Shanti ! Shanti ! Shanti !

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