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Post by Anne Terri on Jun 5, 2013 7:12:39 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 189
FIFTH ADHYÂYA
FIRST BRÂHMANA
1. That (the invisible Brahman) is full, this (the visible Brahman) is full} 2. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman) 3.Om (is) ether, (is) Brahman 4. 'There is the old ether (the invisible), and the (visible) ether of the atmosphere,' thus said Kauravyâyanîputra. This (the Om) is the Veda (the means of knowledge), thus the Brâhmanas know. One knows through it all that has to be known.
Footnotes189:1 This is called a Khila, or supplementary chapter, treating of various auxiliary means of arriving at a knowledge of Brahman. 189:2 Full and filling, infinite. 189:3 On perceiving the true nature of the visible world., there remains, i.e. there is perceived at once, as underlying it, or as being it, the invisible world or Brahman. This and the following paragraph are called Mantras. 189:4 This is explained by Sa?kara as meaning, Brahman is Kha, the ether, and called Om, i.e. Om and Kha are predicates of Brahman. |
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Post by Anne Terri on Jun 5, 2013 7:14:39 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
SECOND BRÂHMANA II
1. The threefold descendants of Pragâpati, gods, men, and Asuras (evil spirits), dwelt as; Brahmakârins (students) with their father Pragâpati. Having finished their studentship the gods said: 'Tell us (something), Sir.' He told them the syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us "Dâmyata," Be subdued.' 'Yes,' he said, 'you have understood.' 2. Then the men said to him: 'Tell us something, p. 190 [paragraph continues] Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Datta," Give.' 'Yes,' he said, 'you have understood.' 3. Then the Asuras said to him: 'Tell us something, Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Dayadham," Be merciful.' 'Yes,' he said, 'you have understood.' The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy. |
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Post by Anne Terri on Jun 5, 2013 7:15:35 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
THIRD BRÂHMANA III
1. Pragâpati is the heart, is this Brahman, is all this. The heart, hridaya, consists of three syllables. One syllable is hri, and to him who knows this, his own people and others bring offerings 1. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world.
Footnotes190:1 Sa?kara explains that with regard to the heart, i.e. buddhi, the senses are 'its own people,' and the objects of the senses 'the others.' |
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Post by Anne Terri on Jun 5, 2013 7:16:29 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
FOURTH BRÂHMANA IV 1. This (heart) indeed is even that, it was indeed the true 2 (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be 3! yes, whosoever knows this great p. 191 glorious first-born as the true Brahman; for Brahman is the true.
Footnotes190:2 The true, not the truth; the truly existing. The commentator explains it as it was explained in II, 3, 1, as sat and tya, containing both sides of the Brahman. 190:3 An elliptical expression, as explained by the commentator: May that one (his enemy) be conquered, just as that one was p. 191 conquered by Brahman. If he conquers the world, how much more his enemy 1' It would be better, however, if we could take gita in the sense of vasîkrita or dânta, because we could then go on with ya evam veda. |
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Post by Anne Terri on Jun 5, 2013 7:17:41 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
FIFTH BRÂHMANA V
1. In the beginning this (world) was water. Water produced the true 1, and the true is 'Brahman. Brahman produced Pragâpati 2, Pragâpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third 3 yam. The first and last syllables are true, in the middle there is the untrue 4. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this. 2. Now what is the true, that is the Âditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prânas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him. p. 192 3. Now of the person in that (solar) orb Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two 1. Its secret name is Ahar (day), and he who knows this destroys (hanti) evil and leaves (gahâti) it. 4. Of the person in the right eye Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (gahâti) it.
Footnotes191:1 Here explained by the commentator as Pûtrâtmaka Hiranyagarbha. 191:2 Here explained as Virâg. 191:3 Satyam is often pronounced satiam, as trisyllabic. Sa?kara, however, takes the second syllable as t only, and explains the i after it as an anubandha. The Kânva text gives the three syllables as sa, ti, am, which seems preferable; cf. Khând. Up. VIII, 3, 5; Taitt. Up. II, 6. 191:4 This is explained by a mere play on the letters, sa and ya having nothing in common with mrityu, death, whereas t occurs in mrityu and anrita. Dvivedaga?ga takes sa and am as true, because they occur in satya and amrita, and not in mrityu, while ti is untrue, because the t occurs in mrityu and amrita. 192:1 Svar has to be pronounced suvar. |
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Post by Anne Terri on Jun 5, 2013 7:18:40 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
SIXTH BRÂHMANA VI 1. That person, under the form of mind (manas), being light indeed 2, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all--he rules all this, whatsoever exists. Footnotes192:2 Bhâhsatya must be taken as one word, as the commentator says, bhâ eva satyam sadbhâvah svarûpam yasya so 'yam bhâhsatyo bhâsvarah. |
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Post by Anne Terri on Jun 5, 2013 7:23:18 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
SEVENTH BRÂHMANA VII
1. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidânât) 3. Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman.
Footnotes192:3 From do, avakhandane, to cut; the lightning cutting through the darkness of the clouds, as Brahman, when known, cuts through the darkness of ignorance. |
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Post by Anne Terri on Jun 5, 2013 8:11:56 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 193
EIGHTH BRÂHMANA VIII
1. Let him meditate on speech as a cow. Her four udders are the words Svâhâ, Vashat, Hanta, and Svadhâ 1. The gods live on two of her udders, the Svâhâ and the Vashat, men on the Hanta, the fathers on the Svadhâ. The bull of that cow is breath (prâna), the calf the mind. Footnotes193:1 There are two udders, the Svâhâ and Vashat, on which the gods feed, i.e. words with which oblations are given to the gods. With Hanta they are given to men, with Svadhâ to the fathers. |
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Post by Anne Terri on Jun 5, 2013 8:12:52 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
NINTH BRÂHMANA IX 1. Agni Vaisvânara, is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When he is on the point of departing this life, he does not hear that noise. |
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Post by Anne Terri on Jun 5, 2013 8:13:47 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
TENTH BRÂHMANA X 1. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara 2, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow 3. There he dwells eternal years. Footnotes193:2 A musical instrument. 193:3 The commentator explains hima by bodily pain, but snow is much more characteristic. |
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Post by Anne Terri on Jun 5, 2013 8:14:51 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 194 ELEVENTH BRÂHMANA XI This is indeed the highest penance, if a man, laid up with sickness, suffers pain 1. He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest 2. He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire 3. He who knows this, conquers the highest world. Footnotes194:1 The meaning is that, while he is suffering pain from illness, he should think that he was performing penance. If he does that, he obtains the same reward for his sickness which he would have obtained for similar pain inflicted on himself for the sake of performing penance. 194:2 This is like the penance of leaving the village and living in the forest. 194:3 This is like the penance of entering into the fire. |
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Post by Anne Terri on Jun 5, 2013 8:15:59 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
TWELFTH BRÂHMANA XII 1. Some say that food is Brahman, but this is not so, for food decays without life (prâna). Others say that life (prâna) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i. e. are Brahman). Thereupon Prâtrida said to his father: 'Shall I be able to do any good to one who knows this, or shall I be able to do him any harm 4?' The father said to him, beckoning with his hand: 'Not so, O Prâtrida; for who could reach the highest state, if he has only got to the oneness of these two?' He then said to him: 'Vi; p. 195 verily, food is Vi, for all these beings rest (vishtâni) on food.' He then said: 'Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.' Footnotes194:4 That is, is he not so perfect in knowledge that nothing can harm him? |
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Post by Anne Terri on Jun 5, 2013 8:17:06 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
THIRTEENTH BRÂHMANA XIII
1. Next follows the Uktha 1. Verily, breath (prâna) is Uktha, for breath raises up (utthâpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha. 2. Next follows the Yagus. Verily, breath is Yagus, for all these beings are joined in breath 2. For him who knows this, all beings are joined to procure his excellence; he obtains union and oneness with the Yagus. 3. Next follows the Sâman. Verily, breath is the Sâman, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the Sâman. 4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trâyate) him from being hurt (kshanitoh). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra 3.
Footnotes195:1 Meditation on the hymn called uktha. On the uktha, as the principal part in the Mahâvrata, see Kaush. Up. III, 3; Ait. Âr. II, 1, 2. The uktha, yagus, sâman, &c. are here represented as forms under which prâna or life, and indirectly Brahman, is to be meditated on. 195:2 Without life or breath nothing can join anything else; therefore life is called yagus, as it were yugus. 195:3 Instead of Kshatram atram, another Sâkhâ, i.e. the Mâdhyandina, reads Kshatramâtram, which Dvivedaga?ga explains as, he p. 196 obtains the nature of the Kshatra, or he obtains the Kshatra which protects (Kshatram âtram). |
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Post by Anne Terri on Jun 5, 2013 8:18:22 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
p. 196
FOURTEENTH BRÂHMANA XIV 1. The words Bhûmi (earth), Antariksha (sky), and Dyu 1 (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend. 2. The Rikas, the Yagûmshi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rig-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends. 3. The Prâna (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (darsata) foot, shining high above the skies 2. What is here called turîya (the fourth) is meant for katurtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the p. 197 skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory. 4. That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâna), and that (the True) rests on life 1. Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prânas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savitri verse which the teacher teaches 2, that is it (the life, the prâna, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths. 5. Some teach that Sâvitrî as an Anushtubh 3 verse, saying that speech is Anushtubh, and that we teach p. 198 that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî 1. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî. 6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But 'that fourth bright foot, shining high above the skies 2' cannot be obtained by anybody--whence then could one receive such a fee? 7. The adoration 3 of that (Gâyatrî): 'O Gâyatrî, thou hast one foot, two feet, three feet, four feet 4. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If 5 one (who knows this) hates some p. 199 one and says, 'May he not obtain this,' or 'May this wish not be accomplished to him,' then that wish is not accomplished to him against whom he thus prays, or if he says, 'May I obtain this.' 8. And thus Ganaka Vaideha spoke on this point to Budila Âsvatarâsvi 1: 'How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?' He answered: 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.'
Footnotes196:1 Dyu, nom. Dyaus, must be pronounced Diyaus. 196:2 Paronagas, masc., should be taken as one word, like paroksha, viz. he who is beyond all ragas, all visible skies. 197:1 Sa?kara understood the True (satyam) by tad, not the balam, the force. 197:2 The teacher teaches his pupil, who is brought to him when eight years old, the Sâvitrî verse, making him repeat each word, and each half verse, till he knows the whole, and by teaching him that Sâvitrî, he is supposed to teach him really the prâna, the life, as the self of the world. 197:3 The verse would be, Rig-veda V, 82, 1: Tat savitur vrinîmahe vayam devasya bhoganam Sreshtham sarvadhâtamam turam bhagasya dhîmahi. 198:1 Because Gâyatrî represents life, and the pupil receives life when be learns the Gâyatrî. 198:2 See before, § 2. 198:3 Upasthâna is the act of approaching the gods,  ?? Angehen, with a view of obtaining a request. Here the application is of two kinds, abhikârika, imprecatory against another, and abhyudayika, auspicious for oneself. The former has two formulas, the latter one. An upasthâna is here represented as effective, if connected with the Gâyatrî. 198:4 Consisting of the three worlds, the threefold knowledge, the threefold vital breaths, and the fourth foot, as described before. 198:5 I have translated this paragraph very freely, and differently from Sa?kara. The question is, whether dvishyât with iti can be used in the sense of abhikâra, or imprecation. if not, I do not see how the words should be construed. The expression yasmâ upatishthate p. 199 is rightly explained by Dvivedaga?ga, yadartham evam upatishthate. 199:1 Asvatarasyâsvasyâpatyam, Sa?kara. |
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Post by Anne Terri on Jun 5, 2013 8:19:28 GMT 1
God's Living Bible - The Third Testament - Research Library - The Upanishads
FIFTEENTH BRÂHMANA XV 1. 2The face of the True (the Brahman) is covered with a golden disk 3. Open that, O Pûshan 4, that we may see the nature of the True 5. 2. O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pragâpati 6, spread thy rays and gather them! p. 200 The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds 1! 4. Agni, lead us on to wealth (beatitude) by a good path 2, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)
Footnotes199:2 These verses, which are omitted here in the Mâdhyandina text, are found at the end of the Vâgasaneyi-upanishad 15-18. They are supposed to be a prayer addressed to Âditya by a dying person. 199:3 Mahîdhara on verse 17: The face of the true (purusha in the sun), is covered by a golden disk.' Sa?kara explains here mukha, face, by mukhyam svarûpam, the principal form or nature. 199:4 Pûshan is here explained as a name of Savitri, the sun; likewise all the names in the next verse. 199:5 Cf. Maitr. Up. VI, 35. 199:6 Of Îsvara or Hiranyagarbha. 200:1 The Vâgasaneyi-samhitâ reads: Om, krato smara, klibe smara, kritam smara. Uvata holds that Agni, fire, who has been worshipped in youth and manhood, is here invoked in the form of mind, or that kratu is meant for sacrifice. 'Agni, remember me 'Think of the world! Remember my deeds!' Klibe is explained by Mahîdhara as a dative of klip, klip meaning loka, world, what is made to be enjoyed (kalpyate bhogâya). 200:2 Not by the Southern path, the dark, from which there is a fresh return to life. |
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