|
|
Post by Anne Terri on May 23, 2013 13:55:31 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 100 SECOND ADHYÂYA 1
FIRST BRÂHMANA 2 I
1. There 3 was formerly the proud Gârgya Bâlâki 4, a man of great reading. He said to Agâtasatru of Kâsi, 'Shall I tell you Brahman?' Agâtasatru said: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, Ganaka (the king of Mithilâ) is our father (patron) 5.' 2. Gârgya said: 'The person that is in the sun 6, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him p. 101 verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes Supreme, the head of all beings, a king.' 3. Gârgya said: 'The person that is in the moon (and in the mind), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.' Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail 1. 4. Gârgya said: 'The person that is in the lightning (and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the luminous.' Whoso adores him thus, becomes luminous, and his offspring becomes luminous. 5. Gârgya said: 'The person that is in the ether (and in the ether of the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as what is full, and quiescent.' Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world. 6. Gârgya said: 'The person that is in the wind (and in the breath), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as Indra Vaikuntha, as the unconquerable army (of the Maruts).' Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies. p. 102 7. Gârgya said: 'The person that is in the fire (and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as powerful.' Whoso adores him thus, becomes powerful, and his offspring becomes powerful. 8. Gârgya said: 'The person that is in the water (in seed, and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as likeness.' Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him 1. 9. Gârgya said: 'The person that is in the mirror, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the brilliant.' Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them. 10. Gârgya said: 'The sound that follows a man while he moves, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as life.' Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time. 11. Gârgya said: 'The person that is in space, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.' p. 103 Whoso adores him thus, becomes possessed of a second, his party is not cut off from him, 12. Gârgya said: 'The person that consists of the shadow, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as death.' Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time. 13. Gârgya said: 'The person that is in the body 1, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as embodied.' Whoso adores him thus, becomes embodied, and his offspring becomes embodied 2. Then Gârgya became silent. 14. Agâtasatru said: 'Thus far only?' 'Thus far only,' he replied. Agâtasatru said: 'This does not suffice to know it (the true Brahman).' Gârgya replied: 'Then let me come to you, as a pupil.' 15. Agâtasatru said: 'Verily, it is unnatural that a Brâhmana should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,' thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, 'Thou, great one, clad in white raiment, Soma, King 3.' He p. 104 did not rise. Then rubbing him with his hand, he woke him, and he arose. 16. Agâtasatru said: 'When this man was thus asleep, where was then the person (purusha), the intelligent? and from whence did he thus come back?' Gârgya did not know this? 17. Agâtasatru said: 'When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (prânas) absorbed within himself all intelligence, lies in the ether, which is in the heart 1. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti) 2. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in. 18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brâhmana; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prânas) and move about, according to his pleasure, within his own body (while dreaming). 19. Next, when he is in profound sleep, and knows p. 105 nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body 1. Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brâhmana, having reached the summit of happiness, might rest, so does he then rest. 20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is 'the True of the True.' Verily the senses are the true, and he is the true of the true.
Footnotes100:1 Mâdhyandina text, p. 1058. 100:2 Whatever has been taught to the end of the third (according to the counting of the Upanishad, the first) Adhyâya, refers to avidyâ, ignorance. Now, however, vidyâ, the highest knowledge, is to be taught, and this is done, first of all, by a dialogue between Gârgya Driptabâlâki and king Agâtasatru, the former, though a Brâhmana, representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of Brahman. While Gârgya worships the Brahman as the sun, the moon, &c., as limited, as active and passive, Agâtasatru knows the Brahman as the Self. 100:3 Compare with this the fourth Adhyâya of the Kaushîtaki-upanishad, Sacred Books of the East, vol. i, p. 300; Gough, Philosophy of the Upanishads, p. 144. 100:4 Son of Balâkâ, of the race of the Gârgyas. 100:5 Ganaka, known as a wise and liberal king. There is a play on his name, which means father, and is understood in the sense of patron, or of teacher of wisdom. The meaning is obscure; and in the Kaush. Up. IV. i, the construction is still more difficult. What is intended seems to be that Agâtasatru is willing to offer any reward to a really wise man, because all the wise men are running after Ganaka and settling at his court. 100:6 The commentator expatiates on all these answers and brings them more into harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the same time the person in the eye, who is both active and passive in the heart, &c. 101:1 We miss the annasyâtmâ, the Self of food, mentioned in the Kaush. Up., and evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured out and poured forth, are explained as referring to the principal and the secondary sacrifices. 102:1 Here the Kaush. Up. has the Self of the name, instead of pratirûpa, likeness. The commentator thinks that they both mean the same thing, because a name is the likeness of a thing. Another text of the Kaush. Up. gives here the Self of light. Pratirûpa in the sense of likeness comes in later in the Kaush. Up., § 11. 103:1 'In the Âtman, in Pragâpati, in the Buddhi, and in the heart.' Comm. 103:2 It is difficult to know what is meant here by âtman and âtmanvin. In the Kaush. Up. Agâtasatru refers to Pragâpati, and the commentator here does the same, adding, however, buddhi and hrid. Gough translates âtmanvin by 'having peace of mind.' Deussen, p. 195, passes it over. 103:3 These names are given here as they occur in the Kaushîtaki-upanishad, not as in the Brihadâranyaka-upanishad, where the p. 104 first name was atishthâh sarveshâm bhûtânâm mûrdhâ râgâ. This throws an important light on the composition of the Upanishads. 104:1 The ether in the heart is meant for the real Self. He has come to himself, to his Self, i.e. to the true Brahman. 104:2 Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he goes towards, so that 'he sleeps' must be interpreted as meaning 'he comes to his Self.' In another passage it is explained by svam apîto bhavati. See Sa?kara's Commentary on the Brih. Âr. Up. vol. i, p. 372. 105:1 'Not the pericardium only, but the whole body.' Comm. |
|
|
|
Post by Anne Terri on May 23, 2013 13:56:52 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
SECOND BRÂHMANA 2. II 1. Verily he who knows the babe 3 with his place 4, his chamber 5, his post 6, and his rope 7, he keeps off the seven relatives 8 who hate him. Verily by the young is meant the inner life, by his place this (body) 9, by his chamber this (head), by his post the vital breath, by his rope the food. 2. Then the seven imperishable ones 10 approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water p. 106 in the eye, and by it Parganya clings to him. There is the pupil, and by it Âditya (sun) clings to him, There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra, clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish. 3. On this there is this Sloka: 'There 1 is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven Rishis, the tongue as the eighth communicates with Brahman.' What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven Rishis sit on its lip, the Rishis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman. 4. These two (the two ears) are the Rishis Gautama and Bharadvâga; the right Gautama, the left Bharadvâga. These two (the eyes) are the Rishis Visvâmitra and Gamadagni; the right Visvâmitra, the left Gamadagni. These two (the nostrils) are the Rishis Vasishtha and Kasyapa; the right Vasishtha, the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food.
Footnotes105:2 Mâdhyandina text, p. 1061. 105:3 The li?gâtman, or subtle body which has entered this body in five ways. Comm. 105:4 The body. 105:5 The head. 105:6 The vital breath. 105:7 Food, which binds the subtle to the coarse body. 105:8 The seven organs of the head through which man perceives and becomes attached to the world. 105:9 The commentator remarks that while saying this, the body and the head are pointed out by touching them with the hand (pânipeshapratibodhanena). 105:10 See before, I, 5, 1, 2. They are called imperishable, because they produce imperishableness by supplying food for the prâna, here called the babe. 106:1 Cf. Atharva-veda-samh. X, 8, 9. |
|
|
|
Post by Anne Terri on May 23, 2013 13:58:04 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 107
THIRD BRÂHMANA 1. III
1. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true) 2. 2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite). 3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas. 4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite). 5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite). 6. And what is the appearance of that person? Like a saffron-coloured raiment, like white wool, p. 108 like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no 1! for there is nothing else higher than this (if one says): 'It is not so.' Then comes the name 'the True of the True,' the senses being the True, and he (the Brahman) the True of them.
Footnotes107:1 Mâdhyandina text, p. 1062. 107:2 Sat is explained by definite, tya or tyad by indefinite. 108:1 See III, 9, 26; IV, 2,4; IV, 4, 22; IV, 5, I5. |
|
|
|
Post by Anne Terri on May 23, 2013 13:59:41 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
FOURTH BRÂHMANA 2. IV 1. Now when Yâgñavalkya was going to enter upon another state, he said: 'Maitreyî 3, verily I am going away from this my house (into the forest 4). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).' 2. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it 5?' p. 109 'No,' replied Yâgñavalkya; 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.' 3. And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me 1.' 4. Yâgñavalkya replied: 'Thou who art truly dear to me, thou speakest dear words 2. Come, sit down, I will explain it to thee, and mark well what I say.' 5. And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear 3. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. p. 110 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear 1. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self 2, then all this is known. 6. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was 3 abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas 4. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas 5, these 6 creatures, this everything, all is that Self. 7. 'Now as 7 the sounds of a drum, when beaten, p. 111 cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum; 8., And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell; 9. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute; 10. 'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as Rig-veda, Yagur-veda, Sama-veda, Atharvâ?girasas, Itihâsa (legends), Purâna (cosmogonies), Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him alone all these were breathed forth. 11. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,-- 12. 'As a lump of salt 2, when thrown into water, becomes dissolved into water, and could not be taken p. 112 out again, but wherever we taste (the water) it is salt,--thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge 1, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.' Thus spoke Yâgñavalkya. 13. Then Maitreyî said: 'Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge 2.' But Yâgñavalkya replied: 'O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom 3. 'For when there is as it were duality, then one sees the other, one smells the other, one hears the other 4, one salutes the other 5, one perceives the other 6, one knows the other; but when the Self only is all this, how should he smell another 7, how should he see 8 another 9, how should he hear 10 another, how should he salute 11 another, how should he perceive another 12, how should he know another? How should he know Him by whom he knows all this? p. 113 [paragraph continues] How, O beloved, should he know (himself), the Knower 1?'
Footnotes108:2 Mâdhyandina text, p. 1062. To the end of the third Brâhmana of the second Adhyâya, all that has been taught does not yet impart the highest knowledge, the identity of the personal and the true Self, the Brahman. In the fourth Brâhmana, in which the knowledge of the true Brahman is to be set forth, the Samnyâsa, the retiring from the world, is enjoined, when all desires cease, and no duties are to be performed (Samnyâsa, pârivâgya). The story is told again with slight variations in the Brihadâranyaka-upanishad IV, 5. The more important variations, occurring in IV, 5, are added here, marked with B. There are besides the various readings of the Mâdhyandinasâkhâ of the Satapatha-brâhmana. See also Deussen, Vedânta, p. 185. 108:3 In Brih. Up. IV, 5, the story begins: Yâgñavalkya had two wives, Maitreyî and Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such knowledge only as women possess. 108:4 Instead of udyâsyan, B. gives pravragishyan, the more technical term. 108:5 Should I be immortal by it, or no? B. 109:1 Tell that clearly to me. B. 109:2 Thou who art dear to me, thou hast increased what is dear (to me in this). B. 109:3 B. adds, Verily, cattle are not dear, &c. 110:1 B. inserts, Verily, the Vedas are not dear, &c. 110:2 When the Self has been seen, heard, perceived, and known. B. 110:3 The commentator translates, 'should be abandoned.' 110:4 B. inserts, Whosoever looks for the Vedas, &c. 110:5 B. adds, these Vedas. 110:6 B. has, all these creatures. 110:7 I construe sa yathâ with evam vai in § 12, looking upon p. 111 § 11 as probably a later insertion. The sa is not the pronoun, but a particle, as in sa yadi, sa ket, &c. 111:1 B. adds, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures. 111:2 See Khând. Up. VI, 13. 112:1 As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge. B. 112:2 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' B. 112:3 Verily, beloved, that Self is imperishable, and of an indestructible nature. B. 112:4 B. inserts, one tastes the other. 112:5 B. inserts, one hears the other. 112:6 B. inserts, one touches the other. 112:7 See, B. 112:8 Smell, B. 112:9 B. inserts taste. 112:10 Salute, B. 112:11 Hear, B. 112:12 B. inserts, how should he touch another? |
|
|
|
Post by Anne Terri on May 23, 2013 14:01:08 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
FIFTH BRÂHMANA 2. V 1. This earth is the honey 3 (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. p. 114 3. This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 4. This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 5. This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 6. This space (disah, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 7. This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 8. This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and p. 115 that bright, immortal person existing as light in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 9. This thunder 1 is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 10. This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 11. This law (dharmah) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 12. This true 2 (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 13. This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise p. 116 this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 14. This Self is the honey of all beings, and all beings are the honey of this Self Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self. 16. Verily Dadhyak Âtharvana proclaimed this honey (the madhu-vidyâ) to the two Asvins, and a Rishi, seeing this, said (Rv. I, 116, 12): 'O ye two heroes (Asvins), I make manifest that fearful deed of yours (which you performed) for the sake of gain 1, like as thunder 2 makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharvana proclaimed to you through the head of a horse,' . . . 17. Verily Dadhyak Âtharvana 3 proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. I, 117, 22): 'O Asvins, you fixed a horse's head on Âtharvana Dadhyak, and he, wishing to be true (to his promise), p. 117 proclaimed to you the honey, both that of Tvashtri 1 and that which is to be your secret, O ye strong ones. 18. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said: 'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 19. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18): 'He (the Lord) became like unto every form 2, and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Âtman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads).
Footnotes113:1 Instead of the last line, B. adds (IV, 5, 15): That Self is to be described by No, no! He is incomprehensible, for be cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so, Yâgñavalkya went away (into the forest). 15. See also Khând. Up. VII, 24, 1. 113:2 Mâdhyandina text, p. 1064. 113:3 Madhu, honey, seems to be taken here as an instance of something which is both cause and effect, or rather of things which are mutually dependent on each other, or cannot exist without one other. As the bees make the honey, and the honey makes or supports the bees, bees and honey are both cause and effect, or at all events are mutually dependent on one other. In the same way the earth and all living beings are looked upon as mutually dependent, living beings presupposing the earth, and the earth presupposing living beings. This at all events seems to be the general idea of what is called the Madhuvidyâ, the science of honey, which Dadhyak communicated to the Asvins. 115:1 Stanayitnu, thunder, is explained by the commentator as Parganya. 115:2 Satyam, the true, the real, not, as it is generally translated, the truth. 116:1 The translation here follows the commentary. 116:2 Tanyatu, here explained as Parganya. 116:3 Sa?kara distinguishes here between Atharvana and Âtharvana, if the text is correct. 117:1 Sa?kara explains Tvashtri as the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvashtri. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-brâhmana. 117:2 He assumed all forms, and such forms, as two-footed or four-footed animals, remained permanent. Comm. |
|
|
|
Post by Anne Terri on May 23, 2013 14:02:39 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 118 SIXTH BRÂHMANA VI 1. Now follows the stem 1: 1 . Pautimâshya from Gaupavana, 2. Gaupavana from Pautimâshya, 3. Pautimâshya from Gaupavana, 4. Gaupavana from Kausika, 5. Kausika from Kaundinya, 6. Kaundinya from Sândilya, 7. Sândilya from Kausika and Gautama, 8. Gautama 2. from Âgnivesya, 9. Âgnivesya from Sândilya and Ânabhimlâta, 10. Sândilya and Ânabhimlâta from Ânabhimlâta, 11. Ânabhimlâta from Ânabhimlâta, 12. Ânabhimlâta from Gautama, 13. Gautama from Saitava and Prâkînayogya, 14. Saitava and Prâkînayogya from Pârasarya, 15. Pârasarya from Bhâradvâga, 16. Bhâradvâga from Bhâradvâga and Gautama, 17. Gautama from Bharadvâga, p. 119 18. Bharadvâga from Pârâsarya, 19. Pârâsarya from Vaigavâpâyana, 20. Vaigavâpâyana from Kausikâyani, 21 1. Kausikâyani 3. from Ghritakausika, 22. Ghritakausika from Pârâsaryâyana, 23. Pârâsaryâyana from Pârâsarya, 24. Pârâsarya from Gâtûkarnya 2, 25. Gâtûkarnya from Âsurâyana and Yâska 3, 26. Âsurâyana and Yâska from Traivani, 27. Traivani from Aupagandhani, 28. Aupagandhani from Âsuri, 29. Âsuri from Bhâradvâga, 30. Bhâradvâga from Âtreya, 31. Âtreya from Mânti, 32. Mânti from Gautama, 33, Gautama from Gautama, 34. Gautama from Vâtsya, 35. Vâtsya from Sândilya, 36. Sândilya from Kaisorya Kâpya, 37. Kaisorya Kâpya from Kumârahârita, 38. Kumârahârita from Gâlava, 39. Gâlava from Vidarbhî-kaundinya, 40. Vidarbhî-kaundinya from Vatsanapât Bâbhrava, 41. Vatsanapât Bâbhrava from Pathi Saubhara, 42. Pathi Saubhara from Ayâsya Â?girasa, 43. Ayâsya Â?girasa from Âbhûti Tvâshtra, 44. Âbhûti Tvâshtra from Visvarûpa Tvâshtra, 45. Visvarûpa Tvâshtra from Asvinau, p. 120 46. Asvinau from Dadhyak Âtharvana, 47. Dadhyak Âtharvana from Atharvan Daiva, 48. Atharvan Daiva from Mrityu Prâdhvamsana, 49. Mrityu Prâdhvamsana from Prâdhvamsana, 50. Prâdhvamsana from Ekarshi, 51. Ekarshi from Viprakitti 1, 52. Viprakitti from Vyashti, 53. Vyashti from Sanâru, 54. Sanâru from Sanâtana, 55. Sanâtana from Sanaga, 56. Sanaga from Parameshthin, 57. Parameshthin from Brahman, 58. Brahman is Svayambhu, self-existent. Adoration to Brahman 2.
Footnotes118:1 The line of teachers and pupils by whom the Madhukânda (the fourth Brâhmana) was handed down. The Mâdhyandina-sâkhâ begins with ourselves, then 1. Saurpanâyya, 2. Gautama, 3. Vâtsya, 4. Vâtsya and Pârâsarya, 5. Sâ?kritya and Bhâradvâga, 6. Audavâhi and Sândilya, 7. Vaigavâpa and Gautama, 8. Vaigavâpâyana and Vaishtapureya, 9. Sândilya and Rauhinâyana, 10. Saunaka Âtreya, and Raibhya, 11. Pautimâshyâyana and Kaundinyâyana: 12. Kaundinya, 13. Kaundinya, 14. Kaundinya and Âgnivesya, 15. Saitava, 16. Pârâsarya, 17. Gâtukarnya, 18. Bhâradvâga, 19. Bhâradvâga, Âsurâyana, and Gautama, 20. Bhâradvâga, 21. Vaigavâpâyana. Then the same as the Kânvas to Gâtukarnya, who learns from Bhâradvâga, who learns from Bhâradvâga, Âsurâyana, and Yâska. Then Traivani &c. as in the Kânva-vamsa. 119:1 From here the Vamsa agrees with the Vamsa at the end of IV, 6. 119:2 Bhâradvâga, in Mâdhyandina text. 119:3 Bhâradvâga, Âsurâyana, and Yâska, in Mâdhyandina text. 120:1 Vipragitti, in Mâdhyandina text. 120:2 Similar genealogies are found Brih. Âr. Up. IV, 6, and VI, 5. |
|
