Jabala Upanishad

oM puurNamadaH puurNamidaM puurNaat-puurNamudachyate |

puurNasya puurNaMaadaaya puurNamevaavaShiShyate

|| atha praathama khaṇḍaḥ |

bRRihaspatiiruvaaca yaajñavalkyam |

yad-anu kurukShetraM devaanaaM devayajanaM sarveShaam bhuutaanaaM brahmasadanam |

avimuktaM vai kurukShetraM devaanaaM devayajanaM sarveShaam bhuutaanaaM brahmasadanam |

tasmaadyatra kvaMchana gachChati tadeva manyet-aiti |

idaM vai kurukShetraM devaanaaM devayajanaM sarveShaam bhuutaanaaM brahmasadanam |

atra hi jantoH praaNeshu utkramaMaṇeṣhu rudraa taarakaM brahma vyaachaaṣṭe yenaasaa-amRRitii bhuutvaa mokShii bhavati |

tasmaadavimuktaM eva niSheveT-aavimuktaM na vimuJ-chet |

evaMeva-aitad-yaajñavalkya evaMeva-aitadbhagavan-aiti vai yaajñavalky-aiti || 1 ||

|| atha dvitiiya khaṇḍaḥ |

atha hainaM-matrii paprachCha yaajñavalkyam |

ya eSho.ananto.avyakta aatmaa taM kathaa-ahaM vijaaniiyaam-aiti |

sa hovaaca yaajñavalkyaH |

so.avimukta upaasyo ya eSho.ananto.avyakta aatmaa so.avimukte pratiShThita-aiti || 1 ||

so.avimuktaH kasmaM-pratiShThita-aiti |

varaNaayaaM naasyaaM cha madhyenam pratiShThita-aiti |

kaa vai varaṇaa kaa cha naashii-aiti |

sarva-indriiya-kṛutaanda doShaanvara ayatii-aiti tena varaṇaa bhavati |

sarva-indriiya-kṛutaan paapaan naashayatii-aiti tena naashii bhavatii-aiti |

katamacc-chasya sthaanam bhavatii-aiti |

bhruuvor-ghrANasya cha yaH saṇḍhiH sa eSha dyaurlokasya paras-ya cha saṇḍhiH-bhavatii-aiti |

etadvai saṇḍhiM saṃdhyaaM brahmavid upaasat-aiti |

so.avimukta upaasya-aiti |

so.avimuktaM jyaanaamaaChaaṣṭe |

yo vai tadevaM veda-aiti || 2 ||

|| atha tRiitiiyaH khaṇḍaḥ |

atha hainaM brahmachaarii ūcaH |

kiM japyaenamRRitatvaM bRUuhii-aiti |

sa hovaaca yaajñavalkyaH |

shata-rudriiyea-ṇaiti |

etaanyeva ha vaa amRRitasya naama-adheyaani |

etaira ha vaa amRRito bhavatii-aiti evaMeva-aitad-yaajñavalkyaH || 1 ||

|| atha chaturtha khaṇḍaḥ |

atha janako ha vaiideho yaajñavalkyam-upasamety-uvacha |

bhagavan-saMnyaasam-anubRUuhii-aiti |

sa hovaaca yaajñavalkyaH |

brahmacharyaM samaapya gRRihii bhavet |

gRRihii bhuutvaa vanii bhavet |

vanii bhuutvaa pravraajyet |

yadi vetarathaa brahmacharyaad-eva pravraajed-gRRihaad-vaa vanaad-vaa |

atha punar-avatirii vaa vatirii vaa snaatakaH vaa-asnaatakaH vaa utsaMnaagnir-anagniko vaa yada-ahareva virajet-tada-ahareva pravraajyet || 1 ||

taddhaike praajaapatyaam-eva-iShTiM kurvanti |

tadu tathaa na kuryaat |

aagneyiim-eva kuryaat |

agnirhi vai praaNaH |

praaNameva-itaaya karoti |

traidhaatviyaaM-eva kuryaat |

etayaiva trayaH dhātavaH yaduta sattvaM rajas-tam-aiti |

ayaM te yoniRRitviyo yato jaataH arocatha-aH |

taM jaananaM-agnaa arohaathaa no vardhaya rayiM |

aity-anena mantr-aaNagniim-aajighṛet |

eSha ha vaa agneRRiyo yoniRRiyaH praaNaH |

praaNaM gachCha svaahaa-aiti-evaMeva-aitadaaha || 2 ||

graamaadagnim-aahṛitya puurvaiivadagnim-aaghraapayet |

yadagniM na viMdetapsu juhuyaat |

aapo vai sarvaa devataaH |

sarvaabhyaH devataa-bhyaH juhomi svaahaa-aiti huutv-uddhṛitya praash-niiyaat-saajyaM havih-anamayam |

mokShaamantrastrayi-evaM viMdet |

tadbrahma tad-upaasitavyam |

evaMeva-aitadbhagavaman-aiti vai yaajñavalkya || 3 ||

|| atha paMchama khaṇḍaḥ |

atha hainaM-matrii paprachCha yaajñavalkyam |

pṛichChaami tvaan yaajñavalkya-ayaM-jnopavii-aiti kathaM braahmaNa-aiti |

sa hovaaca yaajñavalkyaH |

idamevaasya yaM-jnopaviiM ya aatmaa aH praashya-aachamya |

ayaM viidiH pravraajinaam || 1 ||

viiraadHvaane vaa naashake vaa paap-praveshe vaa agni-praveshe vaa mahaaprasthaane vaa |

atha parivaaḍvivaraNa-vaasaa muMḍo.aparigrahahuH shuchiH-adhrohii bhikShamaaNaH brahmabhU-bhaayaa bhavatii-aiti |

yadyaatuRaH syaan-manasaa vaachaa saMnyaset |

eSha paMthaa brahmaNaa haa-anuvittaste n-aiti saMnyaasii brahmavid-aiti |

evaMeva-aiSha bhagavanan-aiti vai yaajñavalkya || 2 ||

|| atha ShaShTha khaṇḍaḥ |

tatra paramahaMsaa naama saMvartaka-aaruNi-shvetaketu-durvaasa-RRibhu-nidaagha-jada-bharata-datat-treya- ravataka-

prabhRRitayaH.avyakta-liMgaa avyakta-aachaaraa anumattaa unmattavad-aacharantaH || 1 ||

iti shRRiiteH |

tRidaMdaM kamaMḍaluM shikyaaM paatraM jalapavitraM shikhaaM yaM-jnopaviitaM cha-ityetatsarvaM bhUUH svaahaa-ait-yapsu parityaajaatmaanam-anavicChet || 2 ||

yathaa-jaataa-ru padharo nirdvandvo nishi-parigrahaH tattva-brahmaa-marge samyak-saMpaṁaH shuddhamaanasaH praaNasaM-dharaNa-arththaM yathaukta-kaale vimukto bhikShama-charaM-nudara-paTReNa laabhaalaabhau samo bhUtvaa shuunya-gaaraa-deva-gRRihata-tRuNa-kūṭa-valmiika-vRRikSha-mūla-

kulaa-laashaa-la-aagni-hotraa-laashaa-nadii-pulina-giri-kuhara-koTara-niRRiha-staM-ḍile-

shve-niketavaa-sya-prayatno nirmamaH shukla-dhyaana-paraaYaN-avaadhyAatman-iShThaH shubhaa-shubha-karma-niimūla-anaparaH saM nyaaseNa dehatyAgaM karoti sa paramahaMso naama |

aity-upaniShat || 3 ||

oM puurNamadaH puurNamidaM puurNaat-puurNamudachyate |

puurNasya puurNaMaadaaya puurNamevaavaShiShyate

English Translation

Om, That (Brahman) is infinite, this (universe) is infinite.

From that infinite, this infinite comes.

From that infinite, this infinite goes, yet infinite remains.

|| First Chapter ||

Brihaspati spoke to Yajnavalkya:

"That Kurukshetra, the sacrificial place of the gods, the abode of all beings, Brahman's abode,

Kurukshetra is indeed the unbound (avimukta), the sacrificial place of the gods, the abode of all beings, Brahman's abode.

Therefore wherever one goes, one should think, 'This is indeed Kurukshetra.'

For in Kurukshetra, when the life breaths of a living being go forth,

Rudra, the savior, teaches the Brahman by which, becoming immortal, one is liberated.

Therefore one should serve only the unbound; one should not abandon the unbound."

Thus Yajnavalkya; thus indeed Bhagavan said; thus indeed spoke Yajnavalkya. || 1 ||

|| Second Chapter ||

Then the revered one asked Yajnavalkya:

"That Self which is infinite and unmanifest—how am I to know it?"

He, Yajnavalkya, said:

"The unmanifest is to be served—that infinite, unmanifest Self is established in the unbound." || 1 ||

"In what is the unmanifest established?"

"In the space between the eyebrows it is established."

"What is Varana and what is Nashi?"

"Varana because it wards off all defects caused by the senses,

Nashi because it destroys all sins caused by the senses."

"What is its place?"

"The union of the eyebrows—that is the union of this world and the higher world."

"Brahma-knowers worship this union as sandhya."

"Thus the unmanifest is to be served."

"He knows the unmanifest as knowledge."

"He indeed knows that Brahman." || 2 ||

|| Third Chapter ||

Then a brahmacharin asked him:

"By chanting what should one attain immortality? Tell me."

He, Yajnavalka, said:

"By the Shata-Rudriya."

"For these are indeed the names of immortality;

By these one indeed becomes immortal."

Thus Yajnavalkya said. || 1 ||

|| Fourth Chapter ||

Then King Janaka of Videha approached Yajnavalkya and said:

"Bhagavan, tell me about renunciation."

He, Yajnavalkya, said:

"Having completed brahmacharya, one should become a householder.

Having been a householder, one should become a forest-dweller.

Having been a forest-dweller, one should renounce.

Or if one is capable, one may renounce directly from brahmacharya,

Either from household or from forest-dwelling.

Or whether one is a sacramentalized one or not, whether with fire or without fire,

When one becomes indifferent on that very day, one should renounce on that very day." || 1 ||

"They perform the Ishti sacrifice only in the Agneyi (fire of digestion) itself.

Thus one should do it.

For fire is indeed prana.

In that fire he offers prana.

Or one should do it in the Traidhatviya (the threefold body)."

"By these three dhatus—sattva, rajas, and tamas—this your womb has been born, O Arunicatha,

Knowing that womb, ascend to fire, O Arunicatha, or increase our wealth."

With this mantra one should invoke the fire.

"For this is indeed the womb of fire, O Arunicatha.

Prana, go, svaha."

Thus indeed he said. || 2 ||

"Taking fire from the village, one should offer it in the earlier (domestic) fire.

If one cannot obtain fire, one should offer in water.

'For waters are indeed all the gods.

I offer to all the gods with this offering, svaha.'

Having offered, having drunk the remainder, one should eat the share called Sajya.

One should find the three liberation mantras thus.

That Brahman is to be meditated upon."

Thus Bhagavan said; thus indeed spoke Yajnavalkya. || 3 ||

|| Fifth Chapter ||

Then the revered one asked Yajnavalkya:

"I ask you, Yajnavalkya, 'What is the sacred thread for Brahmins?'"

He, Yajnavalkya, said:

"This indeed is his sacred thread—the Self, who is drunk by drinking water and sipped by sipping water."

"This is the vow for renouncers." || 1 ||

"In a Hero's chariot, or in a place of death, or at a ford, or entering fire, or in the Great Departure,

Or with shaven head or matted hair, purified, not stealing, begging, for the sake of Brahman—one becomes fit,

If mentally or verbally one renounces,

'This is the path of Brahman followed by the knowers of Brahman'—thus one should think.

Thus indeed he is a Bhagavan, thus spoke Yajnavalkya." || 2 ||

|| Sixth Chapter ||

There, the Paramahansas named Samvartaka, Aruni, Shvetaketu, Durvasa, Ribhu, Nidagha, Jada, Bharata, Dattatreya, Ravataka and others,

Without marks (linga), without rules of conduct, unsteady, behaving like madmen. || 1 ||

Thus ends the Upanishad |

"Staff, water pot, upper garment, loin cloth, vessel for water, and sacred thread"—

Having offered all these into the fire, one should cross over all bonds without attachment. || 2 ||

Radiant, freed from dualities, without possessions, established on the path of truth and Brahman,

With pure mind, for the support of life breaths, eating from the belly as a beggar,

Equanimous in gain and loss, dwelling in empty houses, or in cowsheds, or in grass-thatched huts,

Or at the root of a banyan tree, or in a hall of musical instruments,

Or in a deserted house, or in a dry well, or not in a dwelling at all,

Or in a temple, or where there is no temple,

Wandering without settled abode, unattached, devoted to white meditation,

Established in the Self, having uprooted good and bad karma, non-injurious,

Abandoning the body through renunciation, he is called a Paramahamsa.

Thus ends the Upanishad. || 3 ||

Om, That (Brahman) is infinite, this (universe) is infinite.

From that infinite, this infinite comes.

From that infinite, this infinite goes, yet infinite remains.