Ārṣeya Upaniṣad (Ārṣeyopaniṣad)

The Ārṣeya Upaniṣad.

Om. The seers, indeed, having challenged [one another] to a theological discussion, spoke, conversing as it were among themselves. Among them Viśvāmitra, considering himself victorious as it were, said: "That which is between these two, heaven and earth, as if not pervasive yet pervading all, which thunders here and there like this space, flashing as it were, roaring as it were—that is brahman." Its supplementary explanation [is this]: which they burn with fires, cause to float with waters, sew around with leather straps, bind around with ropes, beat with iron mallets, pierce with needles, drive in with pegs, cut into with fetters, smear with clay, smooth with axes, plow with plowshares—yet they cannot [harm it]. "We have no power over it, nor can we surpass it."

Jamadagni did not agree with that. He considered it as though vulnerable, because they approach it between these two, saying, "This is like an inversion of heaven and earth." He said: "This is indeed the atmosphere, which you have thus explained. But I see here the greatness of that [brahman], which is attached to this. Whoever knows that which is attached to this, and then meditates on it as such, becomes indeed attached to it. But he who, without knowing this, meditates on [what is merely] attached to it, perishes and comes to ruin. Therefore one should meditate on it only thus."

The other asked him: "Which do you consider non-vulnerable?" He said to him: "That which between heaven and earth is without beginning, as it were; they do not approach it, nor perceive it, nor pervade it. Its supplementary explanation [is this]: which here and there the egg-shells arise from; they do not fall as it were, do not dissolve as it were, do not stumble as it were, do not turn around as it were. Indeed, none of those who run after it find it or perceive it; which some say is just water, some say darkness, some light, some open space, some the highest sky, and some the self."

Bharadvāja did not agree with that. [Saying,] "Since all here say, 'You know it thus and so,' that form of it is not adequate." He said: "This knowledge of yours is as if vulnerable. Should we perhaps praise it successively in both heaven and earth, that we shall explain it thus and so? I, however, meditate on its greatness, which is attached here. Whoever knows what is attached here, and then meditates [on it] thus, becomes attached right here. But he who, without knowing this, meditates on what is attached here, becomes worse off, comes to ruin, and dies untimely. But when one meditates thus on what is attached, he attains a full lifespan and becomes wealthier. Such is he who meditates on it."

The other asked him: "Which do you consider non-vulnerable?" He said: "The flame that blazes in this [solar] orb, wandering as it were, shining brightly as it were, burning intensely as it were, blazing intensely as it were, licking as it were—that alone is my brahman. Its supplementary explanation [is this]: that clearly the farthest distances are reached by it; this is full, commensurate; just as it is approached, they perceive it as the self. Whoever might grasp it as though reaching it—then darting forth as it were, running as it were, leaping as it were, adhering as it were, they do not reach it at all. It is near, yet farther away; as if closer, yet from afar; no one indeed surpasses its greatness."

Gautama did not think so, [saying]: "Since this is as if vulnerable, motionless as it were, they perceive it by turn as in vain, having known it—these Puṇḍras, Suhmas, Kulumbhas, Daradas, and Barbaras. Indeed, not knowing, they fall upon it as if at once. I, however, meditate on its greatness: that golden person who is within this, golden-colored, golden-bearded, shining as it were down to the tips of his nails. Whoever meditates on him thus stands far above all beings, attains a full lifespan, and becomes wealthier. He indeed does not rise far beyond. But he who, seeing him, meditates on him as rising far beyond, becomes worse off, perishes, and comes to ruin. But he who knows him as rising after the highest, and then meditates thus, attains the highest light, attains a full lifespan, and becomes wealthier—he who meditates on him thus."

The other asked him: "Which do you consider non-vulnerable?" He said to him: "Flashing forth as it were, trembling as it were, rising as it were, nearest of all yet farthest of all, farthest of all yet nearest of all. Even if they should speak of it in many ways, nothing is comprehended—that is my brahman."

Vasiṣṭha did not agree with that: "Since these [flashes] reach out only by roaring, they weave away and see wrongly, as if without a trunk; no one reaches the highest in this manner, as if uncomprehending. Those who know perceive this within. I know them to be seen from its greatness. He who, seeing these as belonging only to its greatness, meditates thus, attains indeed its greatness, reaches a full lifespan, and becomes wealthier. But he who meditates on these as merely weaving down, not attaining the beyond, nor indeed the beyond, becomes worse off, perishes, and dies. But he who meditates on these as attaining the beyond, attains indeed the beyond, reaches a full lifespan, and becomes wealthier."

The other asked him: "Which do you consider non-vulnerable?" [He said:] "Great knowledge as it were, resolution as it were at every step, wherein one sees it as 'thus and so.' Then 'not this, not that,' and not 'thus and so.' Truly, this self is infinite, ageless, shoreless; indeed, my dear, it has neither an exterior nor an interior; all-knowing, consisting of light, free from decay, extending, an inner light, all-consuming, ruler of all, lord of all, casting down all; no one reaches it."

Surpassing the wider, worthy of being lauded, enjoying all worlds from within, / whom the Kuśikas could not attain—Agni Vaiśvānara, born of truth, to go to him. || 1

In battle after battle we call upon him, the conqueror, the fighter, Indra, the choiceworthy, / the absolute victor, for the protection of people, invoked by many, praised in song, all-knowing. || 2

Slayer of the dragon, lying in the flood, grown mighty with supreme power. || 3

And that indeed they agreed upon. Having paid homage, they approached together: "Homage to Agni! Homage to Indra! Homage to Prajāpati! Homage to Brahman! Homage to Brahman!"

Thus ends the Ārṣeya Upaniṣad.