[Advaita-l] Sita Updanishad??

ken knight anirvacaniya at yahoo.com
Wed Jan 14 03:42:14 CST 2004

--- "Chakradhar.N.R nanu" <chakradhar_n_r at yahoo.com>
> Hi,
>   Is there a updanishad with the name SITA. I was
> reading the book "Talks with Bhagvan Ramana
> Maharshi".

Easy one. Very beautiful it is. 
Happy reading

Ken Knight

Sita Upanishad
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House,
Back Home. 

   Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising, Let us enjoy
the life allotted by the gods. May Indra, of wide
renown, grant us well-being; May Pusan, and all-gods,
grant us well-being. May Tarksya, of unhampered
movement, grant us well-being. May Brihaspati grant us
   Om ! Peace ! Peace ! Peace ! 

   1. The gods, indeed, said to Prajapati: who is Sita
? What is Her form ? Then Prajapati replied: She is
   2. Being the first cause Sita is known as 
   Prakriti; of Pranava, too, She is cause
   And so is named Prakriti.
   3. Maya in very essence,
   Is Sita, of three letters formed.
   Called Vishnu, the world-seed,
   And Maya, too, is the letter i.
   4. The letter sa denotes truth immortal;
   Achievement; Siva with his consort.
   Ta denotes the Queen of Speech
   United with Brahman, the Deliverer.
   5. The Goddess who is the great Illusion, whose
form is unmanifest, and who is denoted by ‘i’ becomes
manifest, beauteous as the moon, faultless of limb,
decked with ornamental garlands, pearls and other
   6. At first, at the time of Vedic studies, She is
essentially the clear Vedic speech. Secondly, on
earth, at the tip of the plough She springs up, who,
as the bliss of Brahman-realization, is ever present.
Thirdly, as denoted by ‘i’ She becomes unmanifest. So
is She Sita. Thus they explain in the text of the
   7. By Srirama’s (light of total liberation)
presence enabled
   The universe She sustains;
   All embodied beings
   She brings forth, sustains and withdraws.
   8. Sita must be known;
   She is the first cause; 
   As Om is She that cause,
   Declare the Brahman-knowers.
   9. Now, therefore, inquiry into Brahman.
   10. She here is all the Vedas; all the gods; all
the worlds; all renown; all virtue; all ground, effect
and cause; the great Beauty of the Lord of gods. She
has a form which is different and yet the same. She is
the essence of the intelligent and the inert. She is
all, from Brahma to stocks and stones. She is
embodied, owing to distinctions of attributes and
activities. She assumes the forms of gods, sages, men
and Gandharvas; of demons, fiends, spirits, ghosts,
goblins, etc.; and of the elements, sense-organs, mind
and the vital breaths.
   11. That divine Being is threefold through Her
power, namely the power of desire, the power of
action, and the power of knowledge.
   12. The power of desire is threefold: Sri, Bhumi
and Nila. Auspiciousness is the form (of Sri); the
power (of holiness) is the form (of Bhumi); the sun,
the moon, and the fire are the forms (of Nila).
   13. As the moon (She) is the mistress of the herbs;
She is the tree of plenty, flowers, fruits, creepers
and bowers; the mistress of medicinal plants and
physicians; She is the divine draught of immortality,
yielding the fruit of massive splendour. She satisfies
the gods with ambrosia and the animals with grass on
which, respectively, the gods and the animals live.
   14. She illumines all worlds, day and night, in the
garb of the sun, etc. As determinations of time, such
as the smallest moment, hour, day with its eight
divisions, day of the week, and night, as also the
fortnight, month, season, six months, and year and as
the prescriber of the term of human life as a hundred
years, She manifests herself and is known as Delay and
Speed. Thus wheel-like, She revolves as the wheel of
Time, the wheel of Universe, etc.; comprising (all
dimensions of time) from the moment up to fifty years
of Brahma’s life. All the luminous temporal divisions
are the specific determinations of this very Time, the
container of all.
   15. As fire is the food and drink of living beings,
their hunger and thirst. As regards the gods, She has
the form of sacrifice. As regards the herbs in the
forest, She is the coolness and the warmth. Both
inside and outside the fuel She dwells, eternal and
   16. The Goddess Sri assumes a threefold form in
conformity with the Lord’s will for the protection of
the world. That She is styled Sri and Lakshmi is
   17. The Goddess Bhu is the Earth comprising the
seven islands and the seas; the container and the
contents of the fourteen worlds such as bhu, etc.; and
her essence is Pranava.
   18. Nila is festooned with lightnings. To nourish
all herbs and living beings, She assumes all forms.
   19. At the root of all the worlds, She assumes the
form of Water, being known as ‘consisting of frogs’
and supporting the worlds.
   20. The real form of the power of action (is as
follows): From Hari’s mouth (proceeds) sound; from
this sound ‘the drop’; thence, the syllable Om; from
this syllable, distinctively proceeds the mount Rama,
the abode of the Vaikhanasas. On that mount flourish
manifold branches representing action and knowledge.
   21. The primal science of
   Vedas three, reveals all sense;
   They are the ‘three’, comprising
   Ric, Yajus and Saman.
   22. Based on a fact, fourfold, they are called
   The Ric, Yajus, Saman, Atharvan.
   23. The ‘three’ are so famed as they
   Concern the four priests, form texts 
   Of triple sense, lingas, and much else.
   The Atharvan is, in essence,
   Ric, Yajus and Saman, too.
   24. Yet separated it is, being 
   In the main, of magic sense.
   The Rig-Veda does flourish
   In branches twenty-one.
   25. The Yajus is well known
   In nine and hundred various schools.
   Saman has a thousand branches;
   The Atharvan but forty.
   26. The Vaikhanasa philosophy
   With intuition is concerned;
   With Vaikhanasa it is that
   Sages ever engage themselves.
   27. Rituals, Grammar, Phonetics, Etymology,
Astronomy and Metre are the six limbs.
   28. The minor limbs are Vedanta
   And Mimamsa, the treatise on
   Nyaya and Puranas upheld
   By the knowers of the Law; so also
   Of meditation (upasana) the chapters;
   29. Ethics, of the Vedic lore all branches,
   Tradition, Law upheld by Rishis great;
   History and legend – these the Upangas.
   30. The five minor Vedas are
   Architecture and Archery,
   Music, Medicine and Occult Thought (daivika).
   31. The Discipline, the Rites, the Gloss, the Lore,
   Conquest supreme of breath – these twenty-one
   Are renowned as self-evident.
   32. The word of Vishnu at first sprang forth 
   From Vaikhanasa as the Vedas three.
   33. As of old from sage Vaikhanasa
   The ‘three’ sprang forth –
   Hear all from me.
   The eternal Brahmic form is power to act.
   34. The manifest power is but the memory of the
Lord; its essence is manifestation and evolution,
restriction and promotion, subsidence and upflaring.
It is the cause of the patent and the latent,
possessing all feet, limbs, faces, colours. It is at
once different and non-different (from the Lord); the
unfailing consort of the Lord, perpetually dependent
on Him. She becomes patent and latent, and is called
the manifest power because She is competent to bring
about, through the (mere) closing and opening (of Her
eye) creation, sustentation and retraction,
suppression and promotion.
   35. The power of desire is threefold. At the time
of retraction, for the sake of rest, when She rests on
the right side of the Lord’s chest, in the shape of
Srivatsa, She is the power of Yoga.
   36. The form of the Power of enjoyment is
enjoyment. Associated with the Tree of Plenty, the
wish-granting Cow, the wish-fulfilling Gem, and the
nine Treasures such as the (precious) Conch and Lotus,
She is impelled by the devotion of the worshipper,
whether sought or unsought (to yield enjoyments) as a
result of rites, compulsory or optional, like the
Agnihotra; or as a result of (the eight ‘limbs’ of
Yoga practice, namely) restraint, discipline, posture,
control of breath, withdrawal, attention, meditation
and contemplation; or as a result of worship of the
Lord’s image in pinnacled temples; or as a result of
ceremonial baths, etc.; or of the worship of manes,
etc.; or as a result of giving food, drink, etc., for
pleasing the Lord. (All this) is done (through the
Power of enjoyment).
   37. Now the Power of heroism, four-armed, (is
described). She indicates by her gestures fearlessness
and (the granting of) boons; She bears the lotus;
crowned and bedecked, She is surrounded by all the
gods; is bathed, at the foot of the Tree of Plenty, by
four elephants, in ambrosial waters from jewelled
pots. All divinities, Brahma and others, render
obeisance to Her. She is vested with the eight
miraculous powers such as becoming atomic in
proportion; She is lauded by the wish-granting cow who
is before Her; she is extolled by the Vedas, the
Shastras, etc. Celestial nymphs like Jaya wait upon
Her. The luminaries – the sun and the moon – shed
splendour on Her. Tumburu, Narada and others sing of
Her glory. The full moon and new moon days hold an
umbrella over Her; two delightful beings hold the
whisks. Svaha and Svadha fan Her. Bhrigu and other
supernatural beings adore Her. The Goddess Lakshmi is
seated on a divine Lion-Throne in the lotus posture,
effectuating all causes and effects. The steady (image
of) the Lord’s idea of differentiation, She
beautifies. With tranquil eyes, adored by all the
gods, She is known as the Beauty of Heroism. This is
the Secret. 

   Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising, Let us enjoy
the life allotted by the gods. May Indra, of wide
renown, grant us well-being; May Pusan, and all-gods,
grant us well-being. May Tarksya, of unhampered
movement, grant us well-being. May Brihaspati grant us
   Om ! Peace ! Peace ! Peace ! 

   Here ends the Sita Upanishad, included in the


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