Pasupatha Brahma

Upanishad
Translated by

Thirunavukkarasu Sivasubramaniam

Thirunavukkarasu Sivasubramaniam

November 15, 2018

 Pasupatha Brahma Upanishad
Thirunavukkarasu Sivasubramaniam

About The Author

Thirunavukkarasu engages himself in blogging, Yoga, Tantra, Vedic math and Astrology.
Though he holds a commerce degree, his deep passion towards Yoga, Tantra and other
Vedic scriptures has driven him to be proficient in those disciplines.

He undertakes to disseminate the knowledge of classical yoga scriptures to the online

community. In this line, he has translated the Yoga Upanishads into English and
published them in his yoga blog: Classical Yoga Studies: Yoga Upanishad, Yoga Sutra,
Gita.

He created a comprehensive website on yoga: Yoga Pradipika wherein you could find
yoga blog, yoga forum, and yoga magazine together with all yogic kriyas and yoga
routines with videos and images. All types of yoga like Hatha Yoga, Raja Yoga, Laya
Yoga and Kundalini Yoga are discussed in great depth. Yoga Pradipika is a great place
Pasupatha Brahma Upanishad | 11/15/2018

for any yoga lover whether he/she is new to yoga or an adept.

Websites on Tantra, Vedic Math, Astrology, and classic Tamil literature are yet to come.
A travel blog of Shiva temples by name www.shivadharsan.com is also on the cards.

1
 Introduction

Pasupatha Brahma Upanishad is also called

as Pasupathbrahmopanishad. It is the seventy-seventh
Upanishad of Muktika Upanishad order and found attached
to Atharva Veda. It has two sections namely Poorva Khanda
and Uttara Khanda. Poorva Khanda contains 32 verses
mainly dealing with Hamsa Vidya. Uttara Khanda contains
46 verses mainly dealing with Para-Vidya, the philosophy of
Atman and Paramatman. (Note: Poorva Khanda means the initial Section
and Uttara Khanda means the final section).

Pasupatha Brahma Upanishad | 11/15/2018

2
 Poorva Khanda

When Svayambhu (who originates on his own) Brahman

happened to be filled with desires, he became the creator.
Then Kamesvara and Vaisravana came into being.
Vaisravana belonged to the class of Rishis called Valakhilya
who were of the size of the thumb.

Vaisravana asked Brahman seven questions.

What is the Vidya (philosophy and practice) of the Worlds?

Who is the deity? Who is the deity of the Jagrat (waking

state) and Turya [the fourth state beyond Jagrat, Swapna
(dream) and Susupti (deep sleep)]?

Who controls all these? How long is the time duration?

Who controls the shining of the Sun, Moon and other

Pasupatha Brahma Upanishad | 11/15/2018

planetary bodies?

Whom belongs to the vastness of the sky?

Brahman answers the questions.

Matruka Vidya is the Vidya of the worlds which is of two

types with two letters and with three letters. Omkara of four
Matra is the deity. It is my (Brahman) own Atman. I
(Brahman) am the Ruler of the three worlds. All durations of
time like Yugas, days, night and the like are in my control.

3
The radiance of the Sun, moon, planets and the stars are in
my control only. The vastness of the sky is my form of three
powers (Sakthi) of illusion. (Iccha Sakthi, Kriya Sakthi and
Jnana Sakthi). Nothing beyond that is mine. Lord Rudra has
the illusory characteristics of Tamas. Lord Vishnu has the
illusory characteristics of Sattva and Lord Brahman has the
illusory characteristics of Rajas. Lord Indra and others
possess the characteristics of Tamas and Rajas. No one has
the characteristics of Sattva (except Lord Vishnu). No one
has calm characteristics. And very ordinary form.

Lord Pasupati is the performer of all Yagas (sacrifices) and

Lord Rudra is the deity of sacrifices. Lord Vishnu is the
protector who removes the defects. Lord Indra is the
Conductor. Lord Brahman is the Witness. Brahman is
Maheswara.

The application of the mind in the sounds of Hamsa, Soham,

and Hamsa are the mental sacrifices performed. The Jiva

Pasupatha Brahma Upanishad | 11/15/2018

becomes transformed by this.

Hamsa has the form of Paramatman. Hamsa goes on moving

and out. Having gone inside and finding not enough space
inside, Hamsa takes the form of Suparna.

Brahma Sutra is the thread of 96 Tattvas. (Sutra=thread.

Tattva = principle). Brahma sutra is one bundle of
consciousness which consists of Jagrat (waking), Swapna
(dream), Susupti (deep sleep), Turya (the fourth state),
Turyaturya (the mingled state of Turya and Non-Turya), and

4
 Avikalpa (objectless consciousness). It contains nine truths.
It is made up of three coils of three threads each. It indicates
the three-fold fires of three Lords. It indicates three time
durations (Present, Past and Future) fastened by the knot of
consciousness. It is fastened by the knot of Para-Brahman.
The common feature of the Yagnya is the shining external in
case of external Yagnya and internal in case of internal
Yagnyas. (Note: The Brahma Sutra is compared with Yagnya
Sutra that is worn by Brahmins at the time of performing
Yagnyas. External Yagnya is referred to the sacrifice
performed by Brahmins and the internal sacrifice is
performance of the Hamsa. While performing the internal
Hamsa Yagnya, Brahma Sutra should be worn as like the
wearing of Yagnya Sutra in external rites. This is the
underlying point here). Hamsa is the index of the internal
sacrifice that leads of Brahman

Sacrificial rites are done by Brahmins who wears the thread

that forms the Upavita. The sacrificial threads are worn only
Pasupatha Brahma Upanishad | 11/15/2018

by those who are permitted by the scriptures. Likewise,

Brahma Sutra (Hamsa) also is worn by those who are
permitted to perform the internal rites. The Brahma Yajna
(the internal sacrifice) is related Yajna Sutra (here Hamsa)
that leads to Brahman. This is the correct way to attain
liberation.

The act of merging the Atman with Paramatman is the

mental sacrifice. For this Hamsa is the Yanja-Sutra.

5
The Pranava is the sacrificial thread. One who engages
himself in the observance of Brahma Yajna is the Brahmin.
Those engaged themselves in the path of Brahman are Gods.

Hamsa is indicated by the observances of internal rites or

sacrifices. There is no difference between Pranava and
Hamsa. There are three approaches to Hamsa. The present,
past and future are the three letters (AUM). The maintenance
of the three fires is the internal rite. The application of mind
to Hamsa or Pranava with the characteristics of the three
fires is the internal sacrifice. The form of consciousness is
the form of Turya, the fourth state of Consciousness. Hamsa
radiates like the internal Sun. The sacrifice is the
instrumental to the attainment of Brahman. For those who
meditate on Brahman through Pranava, there is the
knowledge that only the Brahman exists.

Now the Sage Vaisravana asked Svayambhu (Brahman):

“How many are the Hamsa threads?” “What is the extent?”

Pasupatha Brahma Upanishad | 11/15/2018

There are ninety six beams of the Sun that resides in the
heart. The expirations issued through nostrils are of the
length of six Angulas, through the Cit-Sutra (heart) are of ten
Angulas and by the Pranava are of eighty Angulas (totaling
to ninety six).

The Paramatman in the form of Hamsa moves from the right

arm to the left hip internally and externally like the
sacrificial thread. It is the secret that you cannot find
anywhere. He knows this reap the fruit of immortality.

6
 Hamsa does not manifest on its own. Liberation is possible
only to those who meditate on Hamsa-Pranava and Hamsa
as the same.

Having known even the nine threads, one can attain

Brahman. The Intern Sun is known to all. Having known the
Sun that shines internally and addressing prayers to the
internal Sun, the men and Gods have recourse to the
supreme truth.

The Vajapeya Sacrifice is the killer of sacrificial animal (false

knowledge). Lord Indra is the conductor of the sacrificial rite.

The Dharma Sacrifice leads to Non-violence. Paramahamsa

is the conductor of the rite. Pasupati who is the Paramatman
himself is the deity.

The scriptures of Brahman constitute the Brahma Sacrifice.

The Brahmins equipped with Vedas and Vedangas take part
Pasupatha Brahma Upanishad | 11/15/2018

in them.

Asva-medha Sacrifice is a most popular of the sacrifices.

Those who are disciplined in Brahmacarya and gain the
favour the kings doing the sacrifice take part in the sacrifice.

The liberation is possible only to those who are on the path

of Brahma Sacrifice mentioned above. (Vajapeya, Asva-
medha and others are external rites whereas the Brahma
Sacrifice is the internal rite).

7
Then the Sage Vaisravana said, “Hamsa has manifested”.
Sage Vaisravana and Svayambhu disappeared. Lord Rudra
assumed that Pranava, the radiance of Hamsa that is the
lost resort of Brahmopanisad is Lord Pasupati who is himself.

Uttara Khanda

Hamsa that is in the form of the cluster of letters is God. The

knowledge that God is Paramatman leads one Brahmahood.
This is the procedure to attain Paramatman. Mere talk
makes no avail.

The light of knowledge of Brahman is known as twilight, the

meeting point of darkness and daylight. (Note: the meeting
point of inner radiance and outer darkness of Illusion). The
enlightened spends his time there. When Hamsa meets his
own God (Atman), how can be any progeny there, arising out
of the philosophy of Atman?

Pasupatha Brahma Upanishad | 11/15/2018

Hamsa known as Pranava Natha (the lord of Pranava) is
bestower of knowledge. The internal consciousness is the
hidden stalk of the lotus of knowledge. The form of the union
of Lord Siva and Sakthi is revealed as the form of the
consciousness of bliss.

Nada, Bindu and Kala are the outcomes of the actions of the
waking world. Also the three bodies (gross, subtle and
casual), the three tufts on the crest, and the five external

8
 elements in their varied forms are the outcomes. Hamsa
which is in the form of internal consciousness of all beings
manifests externally as Brahman. Scriptures are the
evidence.

Hamsarka Pranava Dhyana is the meditation upon

Brahman as indicated by Brahman alone which is evidenced
by scriptures. He who has resorted to this meditation
engrosses in the ocean of wisdom. He reaches the other
shore of the ocean.

Lord Siva known as Pasupati is the witness of all things

always. According to his directions, the mind of all goes
towards the functions. The Prana moves towards the
intended course. The organ of speech performs its functions.
Eyes see. Ears hear. Other sense organs perform their
functions continuously by his directions. The directions are
not naturally inclined, but happen out of illusion.
Pasupatha Brahma Upanishad | 11/15/2018

While Pasupati enters the ears and Siva gives the capacity
to hear. Parameswara entering the mind gives the mind the
capacity to function and regulates its functions. He alone
what is known and unknown. Isvara regulates the other
functions of senses and their motor actions.

The eyes, speech, mind and other functions of senses and

their motor actions do not resort to the self-radiant
Paramatman. Brahman keeps himself beyond their range
and shines internally which is not subject to any logical
reasoning and testimony. The real knower knows this.

9
The innermost Atman is radiant one whereas the Maya
(Illusion) is darkness. Hence the Atman is free from Maya.
The existence and non-existence of Maya is the conception
of the mind and not real. In reality it does not exist at all.
Truth alone exists. The misconception is only due to
improper perception of light. The no-dual light alone exists.
Non-duality is mentioned here because of the inadequate
perception of light. Light alone exists always.

Silence alone is the right attitude to be assumed in case of

controversies regarding this. This knowledge will manifest
on its own. For him, no humans. No Brahman. Not for any
other beings. For him, no castes. For him, no Asramas
(stages of life). No Dharma (righteous paths) and Adharma
(immoral ways). For him, neither prescription nor
prohibition. As long as Brahman is revealed unto him, so
long imbalances like misery and the like won’t appear.

Pasupatha Brahma Upanishad | 11/15/2018

The knower of Paramatman sees the forms of Jiva and others
not as mere forms but as the forms of consciousness being
the substance of Brahman alone. For him, even the concept
of Dharma (virtuous acts) and Dharmin (who is doing
Dharma) is cut asunder.

For him, there could not be any differences and non-

differences and the distinctions between them, because he
sees everything as Paramatman only. Beyond Atman (Self),
only his own Atman exists (non-dual nature of Paramatman).
Brahman alone exists in substances and non-substances.

10
 For him, what else is there to take or renounce? It is the
same type as the consciousness which is beyond the range
speech and mind, which cannot be seen, which cannot be
perceived, and which has no form or lineage.

It is beyond the range of eye, ear and significances. It has no

hands or feet. It is eternal and omnipotent. It transcends all.
It is the subtlest of the subtle. It is imperishable and
immortal. It is Brahman alone. It is the supreme bliss of
Brahman which is afore it, behind it, on the sides to it.

When one sees his own Atman as such, he is liberated. He is

also not liberated in the sense that liberation comes only to
those who are under bondage.

This is the process of attaining Para-Vidya. It is attained by

means of truthfulness, austerity, penance, and adhering to
the codes of conduct like Brahmacarya (celibacy) as laid
down in the Upanishad. It is possible for those who get their
Pasupatha Brahma Upanishad | 11/15/2018

imperfections fade away and not for those immersed in the

illusion. They see their own bodies in the form of self-radiant
highest truth.

For him, who has grown to be a full yogi and attained the
wisdom of highest truth, there exists nothing to resort to.
The glorious knower of Supreme Atman or Brahman does
not move anywhere as like ethereal sky does not move.

11
The heart (mind) becomes pure by avoiding the prohibited
food. By doing so, the clarity of mind comes on its own. With
clear mind one achieves wisdom. The knots open on their
own.

The prohibition of food applies only to the mortals devoid of

the knowledge of Brahman. Not to him who knows Brahman.
Not to him who has the wisdom of knowing everything as
Atman. “I am the food as well as the eater” is the knowledge
of Brahman. He swallows everything as Brahman.

The world, by being in the form of Brahman, becomes worthy

of being eaten up. When it becomes worthy of being eaten
up, it shines as the character of Atman. Brahman is eternal
in the character of Atman. Hence everything becomes worthy
of being eaten. When the world is in the noticeable form, it
becomes worthy of being eaten. The lustre of Atman when it
resembles any form measurable becomes worthy of being
eaten. It is nothing but Atman eats its own form on its own

Pasupatha Brahma Upanishad | 11/15/2018

accord.

There exists nothing beyond Atman fit to be eaten up. Any

form of existence is Brahman only.

The quality of being is the existence. Existence is Brahman

only. Nothing exists beyond Brahman. The existence of
Maya is not real.

Maya is the creation of Atman itself when it betakes to

meditation and shines in the form a witness being affected

12
 by the knowledge of Brahman. The yogi endowed with the
knowledge of Brahman, always see everything in the world
as nothing apart from Brahman.

Om! Tat! Sat!

Pasupatha Brahma Upanishad | 11/15/2018

13