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THE UPANISHADS |
Brihadaranyaka Upanishad (1)
[Brihadaranyaka Upanishad (lit. 'Great Forest Upanishad')]
Excerpts
Prana ('vital breath', 'life force')
Next follows the edifying repetition (abhyaroha) only of the hymns called pavamanas. The priest called prastotri indeed chants the saman. While he chants it, let the sacrificer recite these [Yajur verses]:
"Lead me from the unreal to the real. From darkness lead me to light. From death lead me to immortality."
[saman: one of five vital currents.]
When the mantra (verse) says: "Lead me from the unreal to the real," "the unreal" means death, and the "real," immortality; so it says, "From death lead me to immortality," that is to say, "Make me immortal."
When it says: "From darkness lead me to light," "darkness" means death, and "light," immortality; so it says: "From death lead me to immortality," that is to say, "Make me immortal."
In the verse: "From death lead me to immortality," there is nothing that is hidden.
Then come the remaining hymns, with which, by singing them, [the chanter] should obtain food for himself. Therefore while they are being chanted let the sacrificer ask for a boon—anything that he desires. Whatever objects this chanter, endowed with such knowledge, desires for himself or for the sacrificer, he obtains by his chanting. This [meditation] by itself wins the world (Hiranyagarbha). He who thus knows the saman (the prana, or vital breath)—for him there is no fear of not being admitted into that world. (1.3.28)
In the beginning, this [universe] was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group [of aspirants], burnt (aushat) all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be [Viraj] in advance of him. (1.4.1)
Now, all this [universe] was then undifferentiated. It became differentiated by name and form: it was known by such and such a name, and such and such a form. Thus to this day this [universe] is differentiated by name and form; [so it is said:] "He has such a name and such a form."
This Self has entered into these bodies up to the very tips of the nails, as a razor lies [hidden] in its case, or as fire, which sustains the world, [lies hidden] in its source. People do not see the Self, for [when viewed in parts] It is incomplete: when breathing, It is called the vital breath (prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the mind. These are merely Its names according to Its functions. He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic.
The Self alone is to be meditated upon, for in It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find [an animal which is lost] through its footprints. He who thus knows the Self obtains fame and association [with dear ones]. (1.4.7)
This [Self] is dearer than a son, dearer than wealth, dearer than everything else, [because] It is innermost. If one [holding the Self dear] were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear—and the former is certainly competent to do so—it will indeed come true.
One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear—what he holds dear will not perish. (1.4.8)
That Thou Art
This [self] was indeed Brahman in the beginning. It knew itself only as "I am Brahman." Therefore it became all. And whoever among the gods had this enlightenment, also became That [Brahman]. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this [self] as That, came to know: "I was Manu and the sun." And to this day, whoever in a like manner knows the self as "I am Brahman," becomes all this [universe]. Even the gods cannot prevent his becoming this, for he has become their Self. [see also Chandogya Upanishad 6.8.7]
[Manu: the lawgiver and the very first king to rule this earth]
Now, if a man worships another deity, thinking: "He is one and I am another," he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish [to the owner]; how much more so when many [are taken away]! Therefore it is not pleasing to the gods that men should know this. (1.4.10)
Three Aspects of the Universe
Verily, this [universe] is a triad of name, form, and work. Of those names [which are in daily use], speech (sound in general) is the source (uktha), for from it all names arise. It is their common feature (saman), for it is common to all names. It is their Brahman (self), for it supports all names.
Next, of forms, the eye is the source (uktha), for from it all forms arise. It is their common feature (saman), for it is common to all forms. It is their Brahman (self), for it supports all forms.
Next, of work, the body is the source (uktha), for from it all works arise. It is their common feature (saman), for it is common to all works. It is their Brahman (self), for it supports all works.
These three together are one—this body; and the body, although one, is these three. This immortal entity is covered by truth: the vital breath is the immortal entity, and name and form are truth, and by them the immortal entity is covered. (1.6.1-3)
As the spider moves along the thread [it produces], or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The vital breaths are the truth, and their truth is Atman. (2.1.20)
The form of that person is like a cloth dyed with turmeric, or like grey sheep's wool, or like the [scarlet] insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows this—his splendour is like a flash of lightning.
Now, therefore, the description of Brahman: "Not this, not this"; for there is no other and more appropriate description than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital breath is truth, and It (Brahman) is the Truth of that. (2.3.6)
Self-Realization
Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self [which, in its true nature, is one with the Supreme Self].
"Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self.
"Verily, not for the sake of the sons, my dear, are the sons loved, but they are loved for the sake of the self.
"Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self.
"Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self.
"Verily, not for the sake of the kshatriya, my dear, is the kshatriya loved, but he is loved for the sake of the self.
"Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self.
"Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self.
"Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self.
"Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self.
"Verily, my dear Maitreyi, it is the Self that should be realized— should be heard of, reflected on, and meditated upon. By the realization of the Self, my dear—through hearing, reflection, and meditation—all this is known. (2.4.5)
"As the various particular [kinds of] notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped;
"And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped;
"And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped only when the general note of the vina or the general sound produced by different kinds of playing is grasped;
[Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence.] (2.4.7-9)
"As the ocean is the one goal of all waters (i.e. the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all [forms of] knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all [kinds of] enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all [kinds of] walking, the organ of speech is the one goal of all the Vedas.
"As a lump of salt dropped into water becomes dissolved in water and cannot be taken out again, but wherever we taste [the water] it tastes salt, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. [This self] comes out [as a separate entity] from these elements and with their destruction [this separate existence] also is destroyed. After attaining [oneness] it has no more consciousness. This is what I say, my dear." (2.4.11-12)
"For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known—through what, my dear, should one know the Knower?" (2.4.14)
This cosmic body (atman) is the honey (effect) of all beings, and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who is in the cosmic body and the bright, immortal being identified with the [individual] self [are both honey]. [These four] are but this Self. [The Knowledge of] this [Self] is [the means to] Immortality; this [underlying unity] is Brahman; this [Knowledge of Brahman] is [the means of becoming] all. (2.5.14)
THE UPANISHADS |
MANDUKYA UPANISHAD |
TAITTIRIYA UPANISHAD |
Book I: Introduction |
Book III: Introduction |