Brahman

Created by Jijith Nadumuri at 20 Oct 2011 11:42 and updated at 20 Oct 2011 11:42

BRIHADARANYAKA UPANISHAD NOUN

BrihadArUpa1	21 This alone is also Brahmanaspati (lord of the Yajus). Speech is indeed Brahman (yajus), and this is its lord. Therefore this is also Brahmanaspati.
BrihadArUpa1	9 They say: Men think, Through the knowledge of Brahman we shall become all Well, what did that Brahman know by which It became all
BrihadArUpa1	10 This (self) was indeed Brahman in the beginning. It knew only Itself as, I am Brahman Therefore It became all. And whoever among the Devas knew It also became That; and the same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, I was Manu, and the Sun And to this day whoever in like manner knows It as, I am Brahman becomes all this (universe). Even the Devas cannot prevail against him, for he becomes their self. While he who worships another Deva thinking, He is one, and I am another does not know. He is like an animal to the Devas. As many animals serve a man, so does each man serve the Devas. Even if one animal is taken away, it causes anguish, what should one say of many animals Therefore it is not liked by them that men should know this.
BrihadArUpa1	11 In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya those who are Kshatriyas among the Devas Indra, Varuna, the Moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one s superior.
BrihadArUpa1	15 (So) these (four castes were projected) the Brahmana, Kshatriya, Vaisya and Sudra. He became a Brahmana among the Devas as Fore, and among men as the Brahmana. (He became) a Kshatriya through the (divine) Kshatriyas, a Vaisya through the (divine) Vaisyas and a Sudra through the (divine) Sudra. Therefore people desire to attain the results of their rites among the Devas through fire, and among men as the Brahmana. For Brahman was in these two forms. If, however, anybody departs from this world without realising his own world (the Self), It, being unknown, does not protect him as the Vedas not studied, or any other work not undertaken (do not). Even if a man who does not know It as such performs a great many meritorious acts in the world, those acts of his are surely exhausted in the end. One should meditate only upon the world of the Self. He who meditates only upon the world called the Self never has his work exhausted. From this very Self he projects whatever he wants.
BrihadArUpa1	17 Now therefore the entrusting When a man thinks he will die, he says to his son, You are Brahman, you are the sacrifice, and you are the world The son replies, I am Brahman, I am the sacrifice, and I am the world. (The father thinks Whatever is studied is all unified in the word Brahman"". Whatever sacrifices there are, are all unified in the word "sacrifice". And whatever worlds there are, are all unified in the world "world". All this (the duties of a householder) is indeed this much. He, being all this, will protect me from (the ties of) this world. Therefor they speak of an educated son as being conducive to the world. Hence (a father) teaches his son. When a father who knows as above departs from this world, he penetrates his son together with the organ of speech, the mind and the vital force. Should anything be left undone by him through any slip the son exonerates him from all that. Therefore he is called a son. The father lives in this world through the son. Divine and immortal speech, mind and vital force permeate him.
BrihadArUpa1	1 This (universe) indeed consists of three things name, form and action. Of those names, speech (sound in general) is the Uktha (source), for all names spring from it. It is their Saman (common feature), for it is common to all names. It is their Brahman (self), for it sustains all names.
BrihadArUpa1	2 Now of forms the eye (anything visible) is the Uktha (source), for all forms spring from it. It is their Saman (common feature), for it is common to all forms. It is their Brahman (self), for it sustains all forms.
BrihadArUpa1	3 And of actions the body (activity) is the Uktha (source), for all actions spring from it. It is their Saman (common feature), for it is common to all actions. It is their Brahman (self), for it sustains all actions. These three together are one this body, and the body, although one, is these three. This immortal entity is covered by truth (the five elements) The vital force is the immortal entity, and name and form and truth; (so) this vital force is covered by them.
BrihadArUpa2	1 Aum. There was a man of the Garga family called Proud Balaki, who was a speaker. He said to Ajatasatru, the king of Benares, I will tell you about Brahman Ajatasatru said, For this proposal I give you a thousand (cows). People indeed rush saying Janaka", Janaka". (I too have some of his qualities.)
BrihadArUpa2	2 Gargya said, That being who is in the Sun, I meditate upon as Brahman Ajatasatru said, Please don t talk about him. I meditate upon him as all surpassing, as the head of all beings and as resplendent. He who meditates upon him as such becomes all surpassing, the head of all beings and resplendent.
BrihadArUpa2	3 Gargya said, that being who is in the Moon, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as the great, white robed, radiant Soma. He who meditates upon him as such has abundant Soma pressed in his principal and auxiliary sacrifices every day, and his food never gets short.
BrihadArUpa2	4 Gargya said, That being who is in lightning, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as powerful He who meditates upon him as such becomes powerful, and his progeny too becomes powerful.
BrihadArUpa2	5 Gargya said, This being who is in the ether, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as full and unmoving He who meditates upon him as such is filled with progeny and cattle, and his progeny is never extinct from this world.
BrihadArUpa2	6 Gargya said, This being who is in air, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as the Lord, as irresistible, and as the unvanquished army. He who meditates upon him as such ever becomes victorious and invincible, and conquers his enemies.
BrihadArUpa2	7 Gargya said, This being who is in fire, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as forbearing He who meditates upon him as such becomes forbearing, and his progeny too becomes forbearing.
BrihadArUpa2	8 Gargya said, This being who is in water, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as agreeable He who meditates upon him as such has only agreeable things coming to him, and not contrary ones; also from him are born children who are agreeable.
BrihadArUpa2	9 Gargya said, This being who is in a looking glass, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as shining He who meditates upon him as such becomes shining, and his progeny too becomes shining. He also outshines all those with whom he comes in contact.
BrihadArUpa2	10 Gargya said, This sound that issues behind a man as he walks, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as life He who meditates upon him as such attains his full term of life in this world, and life does not depart from him before the completion of that term.
BrihadArUpa2	11 Gargya said, This being who is in the quarters, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as second and as non separating He who meditates upon him as such gets companions, and his followers never depart from him.
BrihadArUpa2	12 Gargya said, This being who identifies himself with the shadow, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as death He who meditates upon him as such attains his full term of life in this world, and death does not overtake him before the completion of that term.
BrihadArUpa2	13 Gargya said, This being who is in the self, I meditate upon as Brahman Ajatasatru said, "Please don t talk about him. I meditate upon him as self possessed. He who meditates upon him as such becomes self possessed, and his progeny too becomes self possessed. Gargya remained silent.
BrihadArUpa2	14 Ajatasatru said, is this all This is all By knowing this much one cannot know Brahman() Gargya said, I approach you as a student
BrihadArUpa2	15 Ajatasatru said, It is contrary to usage that a Brahmana should approach a Kshatriya thinking, "he will teach me about Brahman". However I will instruct you Taking Gargya by the hand he rose. They came to a sleeping man. Ajatasatru() addressed him by these names, Great, White robed, radiant, Soma The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up.
BrihadArUpa2	1 Brahman has but two forms gross and subtle, mortal and immortal, limited and unlimited, defined and undefined.
BrihadArUpa2	6 The form of that being is as follows 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 it as such attains splendour like a flash of lightning. Now therefore the description (of Brahman) Not this, not this Because there is no other and more appropriate description than this Not this Now Its name The Truth of truth The vital force is truth, and It is the Truth of that.
BrihadArUpa2	14 Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman 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, O Maitreyi, should one know the Knower
BrihadArUpa2	1 This Earth is (like) honey to all beings, and all beings are (like) honey to this Earth. (The same with) the shining immortal being who is in this Earth, and the shining, immortal, corporeal being in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	2 This water is (like) honey to all beings, and all beings are (like) honey to this water. (The same with) the shining immortal being who is in this water, and the shining, immortal being identified with the seed in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	3 This fire is (like) honey to all beings, and all beings are (like) honey to this fire. (The same with) the shining immortal being who is in this fire, and the shining, immortal being identified with the organ of speech in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	4 This air is (like) honey to all beings, and all beings are (like) honey to this air. (The same with) the shining immortal being who is in this air, and the shining, immortal being who is the vital force in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	5 This Sun is (like) honey to all beings, and all beings are (like) honey to this Sun. (The same with) the shining immortal being who is in this Sun, and the shining, immortal being identified with the eye in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	6 These quarters is (like) honey to all beings, and all beings are (like) honey to these quarters. (The same with) the shining immortal being who is these quarters, and the shining, immortal being identified with the ear and with the time of hearing in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	7 This Moon is (like) honey to all beings, and all beings are (like) honey to this Moon. (The same with) the shining immortal being who is in this Moon, and the shining, immortal being identified with the mind in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	8 This lightning is (like) honey to all beings, and all beings are (like) honey to this lightning. (The same with) the shining immortal being who is in this lightning, and the shining, immortal being identified with light in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	9 This cloud is (like) honey to all beings, and all beings are (like) honey to this cloud. (The same with) the shining immortal being who is in this cloud, and the shining, immortal being identified with sound and voice in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	10 This ether is (like) honey to all beings, and all beings are (like) honey to this ether. (The same with) the shining immortal being who is in this ether, and the shining, immortal being identified with the ether in the heart, in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	11 This righteousness Dharma() is (like) honey to all beings, and all beings are (like) honey to this righteousness. (The same with) the shining immortal being who is in this righteousness, and the shining, immortal being identified with righteousness in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	12 This truth is (like) honey to all beings, and all beings are (like) honey to this truth. (The same with) the shining immortal being who is in this truth, and the shining, immortal being identified with truth in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	13 This human species is (like) honey to all beings, and all beings are (like) honey to this human species. (The same with) the shining immortal being who is in this human species, and the shining, immortal being identified with the human species in the body. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	14 This (cosmic) body is (like) honey to all beings, and all beings are (like) honey to this (cosmic) body. (The same with) the shining immortal being who is in this (cosmic) body, and the shining, immortal being who is this (individual) self. (These four) are but this Self. This Self( knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
BrihadArUpa2	19 This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva Veda, taught the Asvins. Perceiving this the Rishi said, (He) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. The Lord on account of Maya (notions superimposed by ignorance) is perceived as manifold, for to Him are yoked ten organs, nay, hundreds of them. He is the organs; He is ten and thousands many and infinite. That Brahman is without prior or posterior, without interior or exterior. This self, the perceiver of everything, is Brahman. This is the teaching.
BrihadArUpa2	3 From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin Viraj(). He from Brahman Hiranyagarbha(). Brahman is self born. Salutation to Brahman.
BrihadArUpa3	6 Yajnavalkya said he, since the Sky is, as it were, without a support, through what support does the sacrificer go to Heaven Through the mind through the Moon, which is the (real) priest called Brahman. The mind of the sacrificer is the Brahman. This mind is the Moon; the Moon is the Brahman; this (moon) is liberation; this (liberation) is emancipation So far about the ways of emancipation; now about the meditations based on resemblance.
BrihadArUpa3	9 Yajnavalkya said he, through how many Devas does this Brahman from the right protect the sacrifice to day Through one Which is that one The mind. The mind is indeed infinite, and infinite are the Visvadevas. Through this meditation he wins an infinite world
BrihadArUpa3	1 Then Usata, the son of Chakra, asked him. Yajnavalkya said he, explain to me the Brahman that is immediate and direct the self that is within all. This is your self that is within all Which is within all, Yajnavalkya That which breathes through the Prana is your self that is within all. That which moves downwards through the Apana is your self that is within all. That which pervades through the Vyana is your self that is within all. That which goes out through the Udana is your self that is within all. This is your self that is within all.
BrihadArUpa3	2 Usata, the son of Chakra, said, You have indicated it as one may say that a cow is such and such, or a Horse is such and such. Explain to me the Brahman that is immediate and direct the self that is within all This is your self that is within all Which is within all, Yajnavalkya You cannot see that which is the witness of vision; you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable. Thereupon Usata, the son of Chakra, kept silent.
BrihadArUpa3	1 Then Kahola, the son of Kusitaka, asked him, Yajnavalkya said he, explain to me the Brahman that is immediate and direct the self that is within all This is your self that is within all Which is within all, Yajnavalkya That which transcends hunger and thirst, grief, delusion, decay and death. Knowing this very Self the Brahmanas renounce the desire for sons, for wealth and for the worlds, and lead a mendicant s life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. Therefore the knower of Brahman, having known all about scholarship, should try to live upon that strength which comes of knowledge; having known all about this strength and scholarship, he becomes meditative; having known all about both meditativeness and its opposite, he becomes a knower of Brahman. How does that knower of b behave Howsoever he may behave, he is just such. Except this, everything is perishable. Thereupon Kahola, the son of Kusitaka, kept silent.
BrihadArUpa3	1 Then Uddalaka, the son of Aruna, asked him. Yajnavalkya said, in Madra we lived in the house of Patanchala Kapya (descendant of Kapi), studying the scriptures on sacrifices. His Wife was possessed by a Gandharva. We asked him who he was. He said, Kabandha", the son of Atharvan". He said to Patanchala Kapya and those who studied the scriptures on sacrifices, Hapya", do you know that Sutra by which this life, the next life and all beings are held together Patanchala Kapya said, "I do not know it, sir". The Gandharva said to him and the students, Kapya", do you know that Internal Ruler who controls this and the next life and all beings from within Patanchala Kapya said, "I do not know Him, sir". The Gandharva said to him and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows the worlds, knows the Devas, knows the Vedas, knows beings, knows the self, and knows everything". He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and that Internal Ruler, and still take away the cows that belong only to the knowers of Brahman, your head shall fall off I know, O Gautama, that Sutra and that Internal Ruler Any one can say, "I know, I know". Tell us what you know.
BrihadArUpa3	1 Then the daughter of Vachaknu said, Revered Brahmans, I shall him two questions, Should he answer me those, none of you can ever beat him in describing Brahman. Ask, O Gargi
BrihadArUpa3	8 He said: O Gargi, the knowers of Brahman say, this Immutable Brahman() is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody.
BrihadArUpa3	10 He, O Gargi, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman.
BrihadArUpa3	12 She said, Revered Brahmans, you should consider yourselves fortunate if you can get off from him through salutations. Never shall any of you beat him in describing Brahman Then the daughter of Vachaknu kept silent.
BrihadArUpa3	9 Regarding this some say, Since the air blows as one substance, how can it be one and a half It is one and a half because through its presence all this attains surpassing glory Which is the one Deva The vital force Hiranyagarbha(); it is Brahman, which is called Tyat (that).
BrihadArUpa3	19 Yajnavalkya said Sakalya, is it because you know Brahman that you have thus flouted these Vedic scholars of Kuru and Panchala I know the quarters with their deities and supports If you know the quarters with their deities and supports
BrihadArUpa3	28(7) If you think he is ever born, I say, no, he is again born. Now who should again bring him forth Knowledge, Bliss, Brahman, the supreme goal of the dispenser of wealth as well as of him who has realised Brahman and lives in It.
BrihadArUpa4	2 Let me hear what any one of your teachers may have told you Jitvan, the son of Silina, has told me that the organ of speech (fire) is Brahman As one who has a mother, a father and a teacher should say, so has the son of Silina said this that the organ of speech is Brahman, for what can a person have who cannot speak? But did he tell you about its abode (body) and support? No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The organ of speech is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as intelligence What is intelligence, Yajnavalkya The organ of speech itself, O Emperor said Yajnavalkya, through the organ of speech, O Emperor, friend is known; The Rig Veda, Yajur Veda, Sama Veda, Atharvangirasa, Vedic() history, mythology, arts, Upanishads, verses, aphorisms, elucidations and explanations, (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, this world and the next, and all beings are known through the organ of speech alone, O Emperor. The organ of speech, O Emperor, is the supreme Brahman. The organ of speech never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a Deva, he attains the Devas. I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple
BrihadArUpa4	3 Let me hear whatever any one may have told you Udanka, the son of Sulba, has told me that the vital force Vayu() is Brahman As one who has a mother, a father and a teacher should say, so has the son of Sulba said this that the vital force is Brahman, for what can a person have who does not live But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The vital force is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as dear What is dearness, Yajnavalkya The vital force itself, O Emperor said Yajnavalkya; for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, and accepts gifts one from whom they should not be accepted, and it is for the sake of the vital force, O Emperor, that one runs the risk of one s life in any quarter one may go to. The vital force, O Emperor, is the Supreme Brahman. The vital force never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4	4 Let me hear whatever any one may have told you Barku, the son of Vrsna, has told me that the eye Sun() is Brahman As one who has a mother, a father and a teacher should say, so has the son of Vrsna said this that the eye is Brahman. For what can a person have who cannot see But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The eye is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as truth What is truth, Yajnavalkya? The eye itself, O Emperor said Yajnavalkya; if a person, O Emperor, says to one who has seen with his eyes, "Have you seen and the latter answers, "Yes, I have", then it is true. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4	5 Let me hear whatever any one may have told you Gardabhivipita, of the line of Bharadvaja, has told me that the ear (the quarters) is Brahman As one who has a mother, a father and a teacher should say, so has the descendant of Bharadvaja said this that the ear is Brahman. For what can a person have who cannot hear But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The ear is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as infinite What is infinity, Yajnavalkya The quarters themselves, O Emperor said Yajnavalkya; therefore, O Emperor, to whatever direction one may go, one never reaches its end. Hence() the quarters are infinite. The quarters, O Emperor, are the ear, and the ear, O Emperor, is the Supreme Brahman. The ear never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4	6 Let me hear whatever any one may have told you Satyakama, the son of Jabala, has told me that the Manas (here, the moon) is Brahman As one who has a mother, a father and a teacher should say, so has the son of Jabala said this that the Manas is Brahman. For what can a person have without the Manas But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The Manas is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as bliss What is bliss, Yajnavalkya The manas itself, O Emperor said Yajnavalkya; with the Manas, O Emperor, a man (fancies and) woos a Woman. A son resembling him is born of her, and he is the cause of bliss. The Manas, O Emperor, is the Supreme Brahman. The Manas never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4	7 Let me hear whatever any one may have told you Vidagdha, the son of Sakala, has told me that the heart (mind, here, Prajapati is Brahman As one who has a mother, a father and a teacher should say, so has the son of Sakala said this that the heart is Brahman. For what can a person have without the heart But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The heart is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as stability What is stability, Yajnavalkya The heart itself, O Emperor said Yajnavalkya; the heart, O Emperor, is the abode of all beings, and the heart, O Emperor, is the support of all beings; on the heart, O Emperor, all beings rest; the heart, O Emperor, is the Supreme Brahman. The heart never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4	1 Janaka, Emperor of Videha, rose from his lounge and approaching Yajnavalkya said, Salutations to you, Yajnavalkya, please instruct me Yajnavalkya replied, As one wishing to go a long distance, O Emperor, should secure a Chariot or a boat, so have you fully equipped your mind with so many secret names (of Brahman). You are likewise respected and wealthy, and you have studied the Vedas and heard the Upanishads; (but) where will you go when you are separated from this body I do not know, sir, where I shall go Then I will tell you where you will go Tell me, sir
BrihadArUpa4	32 It becomes (transparent) like water, one, the witness, and without a second. This is the sphere )(state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.
BrihadArUpa4	33 He who is perfect of physique and prosperous among men, the ruler of others, and most lavishly supplied with all human enjoyments, represents greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the Pitris who have won that world of theirs. The joy of these Pitris who have won that world multiplied a hundred times makes one unit joy in the world of the Gandharvas. This joy in the world of the Gandharvas multiplied a hundred times makes one unit of joy for the Devas by action those who have attained their godhead by their actions. This joy of the Devas by action multiplied a hundred times makes one unit of joy for the Devas by birth, as also of one who is versed in the Vedas, sinless and free from desire. This joy of the Devas by birth multiplied a hundred times makes one unit of joy in the world of Prajapati Viraj(), as well as one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman Hiranyagarbha(), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions.
BrihadArUpa4	37 Just as when a king is coming, the Ugras set against particular offences, the Sutas and the leaders of the village wait for him with varieties of food and drink and mansions ready, saying, Here he comes, here he comes so for the person who knows about the results of his work, all the elements wait saying, Here comes Brahman, here he comes
BrihadArUpa4	5 That self is indeed Brahman, as also identified with the intellect, the Manas and the vital force, with the eyes and ears, with Earth, water, air and the ether, with fire, and what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything identified, in fact, with this (what is perceived) and with that (what is inferred). As it does and acts, so it becomes; by doing good it becomes good, and by doing evil it becomes evil it becomes virtuous through good acts and vicious through evil acts. Others, however, say, The self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; and what it works out, it attains.
BrihadArUpa4	6 Regarding this there is the following pithy verse Being attached he, together with the work, attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life, he returns from that world to this for (fresh) work Thus does the man who desires (transmigrate). But the man who does not desire (never transmigrates). Of him who is without desires, who is free from desires, the objects of whose desire have been attained, and to whom all objects of desire are but the Self the organs do not depart. Being but Brahman, he is merged in Brahman.
BrihadArUpa4	7 Regarding this there is this pithy verse When all the desires that dwell in his heart (mind) are gone, then he, having been mortal, becomes immortal, and attains Brahman in this very body Just as the lifeless Slough of a snake is cast off and lies in the ant hill, so does this body lie. Then the self becomes disembodied and immortal, (becomes) the Prana (Supreme Self), Brahman, the Light. I give you a thousand (cows), sir said Janaka, Emperor of Videha.
BrihadArUpa4	8 Regarding this there are the following pithy verses the subtle, extensive, ancient way has touched (been reached by) me. (Nay) I have realised it myself. Through that sages the knowers of Brahman (also) go to the Heavenly sphere (liberation) after the fall of this body, being freed (even while living).
BrihadArUpa4	9 Some speak of it as white, others as blue, grey, green, or red. This path is realised by a Brahmana (knower of Brahman). Any other knower of Brahman who has done good deeds and is identified with the Supreme Light, (also) treads this path.
BrihadArUpa4	14 Being in this very body we have somehow known that Brahman(). If not, (I should have been) ignorant, (and) great destruction (would have taken place). Those who know It become immortal, while others attain misery alone.
BrihadArUpa4	17 That in which the five groups of five and the (subtle) ether are placed, that very Atman I regard as the immortal Brahman. Knowing Brahman() I am immortal.
BrihadArUpa4	18 Those who have known the Vital Force of the vital force, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have realised the ancient, primordial Brahman.
BrihadArUpa4	21 The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive knowledge. (He) should not think of too many words, for it is particularly fatiguing to the organ of speech.
BrihadArUpa4	23 This has been expressed by the following hymn This is the eternal glory of a knower of Brahman it neither increases nor decreases through work. (Therefore) one should know the nature of that alone. Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self controlled, calm, withdrawn into himself, enduring and concentrated, and sees the self in his own self (body); he sees all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (but) he consumes all evil. He becomes sinless, taintless, free from doubts, and a Brahmana (knower of Brahman). This is the world of Brahman, O Emperor, and you have attained it said Yajnavalkya. I give you sir, the empire of Videha, and myself too with it, to wait upon you
BrihadArUpa4	25 That great, birthless Self is undecaying, immortal, undying, fearless and Brahman (infinite). Brahman is indeed fearless. He who knows It as such certainly becomes the fearless Brahman.
BrihadArUpa4	1 Now Yajnavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi used to discuss Brahman, (while) Katyayani had then only an essentially feminine outlook. One day Yajnavalkya, with a view to embracing life
BrihadArUpa4	15 Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one touches something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what Through what should one know that owing to which all this is known This self is That which has been described as Not this, Not this It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left.
BrihadArUpa4	3 From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin Viraj(). He from Brahman (Hiranyabarbha). Brahman is self born. Salutation to Brahman.
BrihadArUpa5	1 Aum. That Brahman() is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite Brahman() alone. Aum is the ether Brahman the eternal ether. The ether containing air, says the son of Kauravyayani. It is the Veda, (so) the Brahmans (knowers of Brahman) know; (for) through it one knows what is to be known.
BrihadArUpa5	1 This is Prajapati this heart (intellect). It is Brahman, it is everything. Hridaya (heart) has three syllables. Hr is one syllable. To him who knows as above, his own people and others bring (presents). Da is another syllable. To him who knows as above, his own people and others give (their powers). Ya is another syllable. He who knows as above goes to Heaven.
BrihadArUpa5	1 That (intellect Brahman) was but this Satya (gross and subtle) alone. He who knows this great, adorable, first born (being) as the Satya Brahman, conquers these worlds, and his (enemy) is thus conquered and becomes non existent he who knows this great, adorable, first born (being) thus, as the Satya Brahman, for Satya is indeed Brahman.
BrihadArUpa5	1 This (universe) was but water (liquid oblations connected with sacrifices) in the beginning. That water produced Satya. Satya is Brahman. Brahman (produced) Prajapati, and Prajapati the Devas. Those Devas meditate upon Satya alone. This (name) Satya consists of three syllables Sacrifice is one syllable, Ti is another syllable, and "Ya is the third syllable. The first and last syllables are truth. In the middle is untruth. This untruth is enclosed on either side by truth. Hence() there is a preponderance of truth. One who knows as above is never hurt by untruth.
BrihadArUpa5	1 They say lightning is Brahman. It is called lightning Vidyut() because it scatters (darkness). He who knows it as such that lightning is Brahman scatters evils (that are ranged against) him, for lightning is indeed Brahman.
BrihadArUpa5	1 Some say that food is Brahman. It is not so, for food rots without the vital force. Others say that the vital force is Brahman. It is not so, for the vital force dries up without food. But these two deities being united attain their highest. So Pratrda said to his father, What good indeed can I do to one who knows like this, and what evil indeed can I do to him either? The father, with a gesture of the hand, said, Of, no, Pratrda, for who would attain his highest by being identified with them Then he said to him this It is "Vi". Food is "vi", for all these creatures rest on food. It is Ram"". The vital force is Ram"", for all these creatures delight if there is the vital force On him who knows as above all creatures rest, and in him all creatures delight.
BrihadArUpa5	1 The face (nature) of Satya Brahman() is hidden (as it were) with a golden vessel. O Pusan (nourisher of the world the Sun), remove it, so that I, whose reality is Satya, may see (the face). O Pusan, O solitary Rishi (seer or traveller), O Yama (controller), O Surya (sun), O son of Prajapati God( or Hiranyagarbha), take away thy rays, curb thy brightness. I wish to behold that most benignant form of thine. I myself am that person; and I am immortal. (When my body falls) may my vital force return to the air (cosmic force), and this body too, reduced to ashes, (go to the Earth)! O fire, who art the syllable Aum O Deity of deliberations, recollect, recollect all that I have done, O Deity of deliberations, recollect, recollect all that I have done. O Agni, lead us along the good way towards our riches (deserts). O Lord, thou knowest everybody s mental states; remove the wily evil from us. We utter repeated salutations to thee.
BrihadArUpa6	7 These organs, disputing over their respective greatness, went to Brahman and said to him, Which of us is the Vasistha He said, That one of you will be the Vasistha, who departing from among yourselves, people consider this body far more wretched
BrihadArUpa6	15 Those who know this as such, and those others who meditate with faith upon the Satya Brahman in the forest, reach the deity identified with the flame, from him the deity of the day, from him the deity of the fortnight in which the Moon waxes, from him the deities of the six months in which the Sun travels northward, from them the deity identified with the world of the Devas, from him the Sun, and from the Sun the deity of lightning. (Then) a being created from the mind (of Hiranyagarbha) comes and conducts them to the worlds of Hiranyagarbha. They attain perfection and live in those worlds of Hiranyagarbha for a great many superfine years. They no more return to this world.
BrihadArUpa6	4 Then he touches the paste saying, You move (as the vital force), you burn (as fire), you are infinite (as Brahman), you are still (as the Sky). You combine everything in yourself. You are the sound Him and are uttered as Him (in the sacrifice by the Prastotr). You are the Udgitha and are chanted (by the Udgatr). You are recited (by the Adhvaryu) and recited back (by the Agnidhra). You are fully ablaze in a humid (cloud). You are omnipresent, and master. You are food (as the Moon), and light (as fire). You are death, and you are that in which all things merge
BrihadArUpa6	4 The same up to the son of Samjivi. The son of Samjivi from Mandukayani. Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. He from Vamakaksayana. He from Sandilya. Sandilya from Vatsy. Vatsya from Kusri. Kusri from Yajnavacas, the son of Rajastamba. He from Tura, the son of Kavasi. He from Prajapati Hiranyagarbha(). Prajapati through his relation to Brahman (the Vedas). Brahman is self born. Salutation to Brahman.

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