Devas

Created by Jijith Nadumuri at 20 Oct 2011 12:48 and updated at 20 Oct 2011 12:48

BRIHADARANYAKA UPANISHAD NOUN

BrihadArUpa1 2 The (gold) vessel called Mahiman in front of the Horse, which appeared about it (i.e. pointing it out), is the day. Its source is the eastern sea. The (silver) vessel Mahiman behind the Horse, which appeared about it, is the night. Its source is the western sea. These two vessels called Mahiman appeared on either side of the Horse. As a Haya it carried the Devas, as a Vajin the Gandharvas, as an Arvan the Asuras, and as an Asva men. The Supreme Self is its stable and the Supreme Self (or the sea) its source.
BrihadArUpa1 7 He desired, Let this body of mine be fit for a sacrifice, and let me be embodied through this (and entered it). Because the body swelled Asvat(), therefore it came to be called Asva Horse(). And because it became fit for a sacrifice, therefore the Horse sacrifice came to be known as Asvamedha. He who knows it thus indeed knows the Horse sacrifice. (Imagining himself as the Horse and) letting it remain free, he reflected (on it). After a year he sacrificed it to himself, and dispatched the (other) animals to the Devas. Therefore (priests to this day) sacrifice to Prajapati the sanctified Horse() that is dedicated to all the Devas. He who shines yonder is the Horse sacrifice; his body is the year. This fire is Arka; its limbs are these worlds. So these two (fire and the Sun) are Arka and the Horse sacrifice. These two again become the same Deva, Death. He (who knows thus) conquers further death, death cannot overtake him, it becomes his self, and he becomes one with these deities.
BrihadArUpa1 1 There were two classes of Prajapati s sons, the Devas and the Asuras. Naturally, the Devas were fewer, and the Asuras more in number. They vied with each other for (the mastery of these worlds. The Devas said, Now let us surpass the Asuras in (this) sacrifice through the Udgitha
BrihadArUpa1 2 They said to the organ of speech, Chant (the Udgitha) for us All right said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the Devas by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the Devas would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things.
BrihadArUpa1 3 Then they said to the nose Chant (the Udgitha) for us All right said the nose and chanted for them. The common good that comes of the nose, it secured for the Devas by chanting, while the fine smelling it utilised for itself. The Asuras knew that through this chanter the Devas would surpass them. They charged it and struck it with evil. That evil is what we come across when one smells improper things.
BrihadArUpa1 4 Then they said to the eye Chant (the Udgitha) for us All right said the eye and chanted for them. The common good that comes of the eye, it secured for the Devas by chanting, while the fine seeing it utilised for itself. The Asuras knew that through this chanter the Devas would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things.
BrihadArUpa1 5 Then they said to the ear Chant (the Udgitha) for us All right said the ear and chanted for them. The common good that comes of the ear, it secured for the Devas by chanting, while the fine hearing it utilised for itself. The Asuras knew that through this chanter the Devas would surpass them. They charged it and struck it with evil. That evil is what we come across when one hears improper things.
BrihadArUpa1 6 Then they said to the mind Chant (the Udgitha) for us All right said the mind and chanted for them. The common good that comes of the mind, it secured for the Devas by chanting, while the fine thinking it utilised for itself. The Asuras knew that through this chanter the Devas would surpass them. They charged it and struck it with evil. That evil is what we come across when one thinks improper things. Likewise they also touched these (other) deities with evil struck them with evil.
BrihadArUpa1 7 Then they said to this vital force in the mouth, Chant (the Udgitha) for us All right said the vital force and chanted for them. The Asuras knew that through this chanter the Devas would surpass them. They charged it and wanted to strike it with evil. But as a clod of Earth, striking against a rock, is shattered, so were they shattered, flung in all directions, and perished. Therefore the Devas became (fire etc.), and the Asuras were crushed. He who knows thus becomes his true self, and his envious kinsman is crushed.
BrihadArUpa1 10 This deity took away death, the evil of these Devas, and carried it to where these quarters end. There it left their evils. Therefore one should not approach a person (of that region), nor go to that region beyond the border, lest one imbibe that evil, death.
BrihadArUpa1 11 This deity after taking away death, the evil of these Devas, next carried them beyond death.
BrihadArUpa1 18 The Devas said, Whatever food there is, is just this much, and you have secured it for yourself by chanting. Now let us have a share in this food. Then sit around facing me (said the vital force). All right (said the Devas and) sat down around it. Hence whatever food one eats through the vital force satisfies these. So do his relatives sit around facing him who knows thus, and he becomes their support, the greatest among them and their leader, a good eater of food and the ruler of them. That one among his relatives who desires to rival a man of such knowledge is powerless to support his dependants. But one who follows him, or desires to maintain one s dependants being under him, is alone capable of supporting them.
BrihadArUpa1 6 Then he rubbed back and forth thus, and produced fire from its source, the mouth and the hands. Therefore both these are without hair at the inside. When they talk of particular Devas, saying, Sacrifice to him sacrifice to the other one (they are wrong, since) these are all his projection, for he is all the Devas. Now all this that is liquid, he produced from the seed. That is Soma. This universe is indeed this much food and the eater of food. Soma is food, and fire the eater of food. This is super creation of Viraj that he projected the Devas, who are even superior to him. Because he, although mortal himself, projected the immortals, therefore this is a super creation. He who knows this as such becomes (a creator) in this super creation of Viraj.
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 12 Yet he did not flourish. He projected the Vaisya those species of Devas who are designated in groups the Vasus, Rudras, Adityas, Visvadevas and Maruts.
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 16 Now this self (the ignorant man) is an object of enjoyment to all beings. That he makes oblations in the fire and performs sacrifices is how he becomes such an object to the Devas. That he studies the Vedas is how he becomes an object of enjoyment to the Rishis (sages). That he makes offerings to the Pitris (manes) and desires children is how he becomes such an object to the Pitris. That he gives shelter to men as well as food is how he becomes an object of enjoyment to men. That he gives fodder and water to the animals is how he becomes such an object to hem. And that beasts and birds, and even the ants, feed in his home is how he becomes an object of enjoyment to these. Just as one wishes safety to one s body, so do all beings wish safety to him who knows it as such. This indeed has been known, and discussed.
BrihadArUpa1 1 That the father produced seven kinds of food through meditation and rites (I shall disclose). One is common to all eaters. Two he apportioned to the Devas. Three he designed for himself. And one he gave to the animals. On it rests everything what lives and what does not. Why are they not exhausted, although they are always being eaten He who knows this cause of their permanence eats food with Pratika (pre eminence). He attains (identity with) the Devas and lives on nectar. These are the verses.
BrihadArUpa1 2 That the father produced seven kinds of food through meditation and rites means that the father indeed produced them through meditation and rites. One is common to all eaters means, this food that is eaten is the common food of all eaters. He who adores (monopolises) this food is never free from evil, for this is general food. Two he apportioned to the Devas means making oblations in the fire, and offering presents otherwise to the Devas. Therefore people perform both these. Some, however, say, those two are the new and full Moon sacrifices. Therefore one should not be engrossed with sacrifices for material ends. One he gave to the animals it is Milk. For men and animals first live on Milk alone. Therefore they first make a new born babe lick clarified Butter or suckle it. And they speak of a new born calf as not yet eating grass. On it rests everything what lives and what does not means that on Milk indeed rests all this that lives and that does not. It is said that by making offerings of Milk in the fire for a year one conquers further death. One should not think like that. He who knows as above conquers further death the very day he makes that offering, for he offers all eatable food to the Devas, Why are they not exhausted, although they are always being eaten means that the being (eater) is indeed the cause of their permanence, for the produces this food again and again. He who knows this cause of their permanence means that the being (eater) is
BrihadArUpa1 indeed the cause of their permanence, for he produces this food through his meditation for the time being and rites. If he does not do this, it will be exhausted. He eats food with Pratika Pratika means pre eminence; hence the meaning is, pre eminently. He attains the Devas and lives on nectar is a eulogy.
BrihadArUpa1 6 These are the Devas (gods), the Pitris (manes) and men. The organ of speech is the Devas, the mind the Manes, and the vital force men.
BrihadArUpa1 16 There are indeed three worlds, the world of men, the world of the Pitris and the world of the Devas. This world of men is to be won through the son alone, and by no other rite; the world of the Pitris through rites; and the world of the Devas through meditation. The world of the Devas is the best of the worlds. Therefore they praise meditation.
BrihadArUpa1 20 The divine vital force from water and the Moon permeates him. That is the divine vital force which, when it moves or does not move, feels no pain nor is injured. He who knows as above becomes the self of all beings. As is this deity Hiranyagarbha(), so is he. As all beings take care of this deity, so do they take care of him. Howsoever these beings may grieve, that grief of theirs is connected with them. But only merit goes to him. No demerit ever goes to the Devas.
BrihadArUpa1 22 Now with reference to the Devas Agni took a vow, I will go on burning. The Sun I will give heat The Moon I will shine And so did the other Devas according to their functions. As is the vital force in the body among these organs, so is Vayu (air) among these Devas. Other Devas sink, but not air. Vayu is the deity that never sets.
BrihadArUpa1 23 Now there is this verse; The Devas observed the vow of that from which the Sun rises and in which he sets. It is (followed) to day, and it will be (followed) to morrow. The Sun indeed rises from the vital force and also sets in it. What these Devas() observed then, they observe to this day. Therefore a man should observe a single vow do the functions of the Prana and Apana (respiration and excretion), lest the evil of death (fatigue) should overtake him. And if he observes it, he should seek to finish it. Through it he attains identity with this deity, or lives in the same world with it.
BrihadArUpa2 20 As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all Devas and all beings. Its secret name Upanishad() is the Truth of Truth The vital force is truth, and It is the Truth of that.
BrihadArUpa2 2 These seven Devas that prevent decay worship it Through these pink lines in the eye Rudra attends on it; through the water that is in the eye, Parjanya; through the pupil, the Sun; through the dark portion, fire; through the white portion, Indra; through the lower eye lid the Earth attends on it; and through the upper eye lid, Heaven. He who knows it as such never has any decrease of food.
BrihadArUpa2 3 Now the subtle it is air and the ether. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is the being that is in the Sun, for that is the essence of the undefined. This is with reference to the Devas.
BrihadArUpa2 5 He said: It is not for the sake of the husband, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of the Wife, my dear, that she is loved, but for one s own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one s own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of the Devas, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one s own sake that it is loved. The Self, my dear Maitreyi, should be realised should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
BrihadArUpa2 6 The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The Devas oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these Devas, these beings, and this all are this Self.
BrihadArUpa2 15 This Self, already mentioned, is the ruler of all beings, and the king of all beings. Just as all the spokes are fixed in the nave and the felloe of a Chariot wheel, so are all beings, all Devas, all worlds, all organs and all these (individual) selves fixed in this Self.
BrihadArUpa3 8 Yajnavalkya said he, how many kinds of oblations will the Adhvaryu offer in this sacrifice to day Three Which are those three Those that blaze up on being offered, those that make a great noise, when offered, and those that sink on being offered What does he win through them? Through those that blaze up on being offered he wins the world of the Devas, for this world shines, as it were. Through those that make a great noise, when offered, he wins the world of the Pitris, for this world is full of uproar. And through those that sink on being offered, he wins the human world, for this world is lower.
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 Gargi, the daughter of Vacaknu, asked him, Yajnavalkya she said, if all this is pervaded by water, by what is water pervaded By air, O Gargi By what is air pervaded? By the Sky, O Gargi By what is the Sky pervaded By the world of the Gandharvas, O Gargi By what is the world of the Gandharvas pervaded By the Sun, O Gargi. By what is the Sun pervaded By the Moon, O Gargi. By what is the Moon pervaded By the Stars, O Gargi By what are the Stars pervaded By the world of the Devas, O Gargi By what is the world of the Devas pervaded By the world of Indra, O Gargi By what is the world of Indra pervaded? By the world of Viraj, O Gargi By what is the world of Viraj pervaded? By the world of Hiranyagarbha, O Gargi By what is the world of Hiranyagarbha pervaded He said, Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far. Thereupon Gargi, the daughter of Vacaknu, 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 14 He who inhabits light, but is within it, whom light does not know, whose body is light, and who controls light from within, is the Internal Ruler, your own immortal self. This much with reference to the Devas. Now with reference to the beings.
BrihadArUpa3 9 Under the mighty rule of this Immutable, O Gargi, the Sun and Moon are held in their positions; under the mighty rule of this Immutable, O Gargi, Heaven and Earth maintain their positions; under the mighty rule of this Immutable, O Gargi, moments, Muhurtas, days and nights, fortnights, months, seasons and years are held in their respective places; under the mighty rule of this Immutable, O Gargi, some rivers flow eastward from the White Mountains, others flowing westward continue in that direction, and still others keep to their respective courses; under the mighty rule of this Immutable, O Gargi, men praise those that give, the Devas depend on the sacrificer, and the Pitris on independent offerings Darvihoma().
BrihadArUpa3 1 Then Vidagdha, the son of Sakala, asked him. How many Devas are there, Yajnavalkya Yajnavalkya decided it through this (group of Mantras known as) Nivid (saying), As many as are indicated in the Nivid of the Visvadevas three hundred and three, and three thousand and three Very well said Sakalya, how many Devas exactly are there, Yajnavalkya Thirty three Very well said the other, how many Devas exactly are there, Yajnavalkya six Very well said Sakalya, how many Devas exactly are there, Yajnavalkya Three Very well said the other, how many Devas exactly are there, Yajnavalkya Two Very well said Sakalya, how many Devas exactly are there, Yajnavalkya One and a half Very well said Sakalya, how many Devas exactly are there, Yajnavalkya One Very well said Sakalya, which are those three hundred and three and three thousand and three
BrihadArUpa3 2 Yajnavalkya said, these are but the manifestation of them, but there are only thirty three Devas. Which are those thirty three The eight Vasus, the eleven Rudras and the twelve Adityas these are thirty one and Indra and Prajapati make up the thirty three
BrihadArUpa3 7 Which are the six Devas() Agni, the Earth, Vayu (air), the Sky, the Sun, and Heaven these are the six. Because all those Devas() are (comprised in) these six.
BrihadArUpa3 8 Which are the three Devas These three worlds alone, because in these all those Devas are comprised. Which are the two Devas Matter and the vital force. Which are the one and a half This (air) that blows.
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 2 This being who is in the right eye is named Indha. Though he is Indha, he is indirectly called Indra, for the Devas have a fondness, as it were, for indirect names, and hate to be called directly.
BrihadArUpa4 22 In this state a father is no father, a mother no mother, worlds no worlds, the Devas no Devas, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).
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 4 Just as a goldsmith takes apart a little quantity of gold and fashions another a newer and better form, so does the self throw this body away, or make it senseless, and make another a newer and better form suited to the Pitris Manes() or the Gandharvas, or the Devas, or Viraj, or Hiranyagarbha, or other beings.
BrihadArUpa4 16 Below which the year with its days rotates, upon that immortal Light of all lights the Devas meditate as longevity.
BrihadArUpa4 6 He said: It is not for the sake of the husband, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of the Wife, my dear, that she is loved, but for one s own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one s own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one s own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of the Devas, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one s own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one s own sake that it is loved. The Self, my dear Maitreyi, should be realised should be heard of, reflected on and meditated upon. When the Self, my dear, is realised by being heard of, reflected on and meditated upon, all this is known.
BrihadArUpa4 7 The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The Devas oust one who knows them as different from the Self. The Vedas oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these Devas, these Vedas, these beings and these all are this Self.
BrihadArUpa5 1 Three classes of Prajapati s sons lived a life of continence with their father, Prajapati Viraj() the Devas, men and Asuras. The Devas, on the completion of their term, said, Please instruct us He told them the syllable Da (and asked), have you understood (They) said, We have. You tell us Control yourselves (He) said, Yes, you have understood
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 One should meditate upon speech (the Vedas) as a cow (as it were). She has four teats the sounds Svaha" Vasat Hanta and Svadha The Devas live on two of her teats the sounds Svaha and Vasat men on the sound Hanta and the Pitris (manes) on the sound Svadha Her bull is the vital force, and her calf the mind.
BrihadArUpa6 2 Do you know how these people diverge after death No said he. Do you know how they return to this world No said he. Do you know how the other world is never filled by so many people dying thus again and again No said he. Do you know after how many oblations are offered water (the liquid offerings) rises up possessed of a human voice (or under the name of man) and speaks No said he. Do you know the means of access to the way of the Devas, or that to the way of the Pitris (manes) doing which people attain either the way of the Devas or the way of the Pitris We have heard the words of the Mantra I have heard of two routes for men, leading to the Pitris (manes) and the Devas (gods). Going along them all this is united. They lie between the father and the mother Earth( and Heaven)." He said, I know not one of them
BrihadArUpa6 9 That word Heaven(), O Gautama, is fire, the Sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinder, and the intermediate quarters its sparks. In this fire the Devas offer faith (liquid oblations in subtle form). Out of that offering King Moon is born (a body is made in the Moon for the sacrificer).
BrihadArUpa6 10 Parjanya (the god of the rain), O Gautama, is fire, the year is its fuel, the clouds its smoke, lightning its flame, thunder its cinder, and the rumblings its sparks. In this fire the Devas offer King Moon. Out of that offering rain is produced.
BrihadArUpa6 11 This world, O Gautama, is fire, the Earth is its fuel, fire its smoke, the night its flame, the Moon its cinder, and Stars its sparks. In this fire the Devas offer rain. Out of that offering food is produced.
BrihadArUpa6 12 Man, O Gautama, is fire, the open mouth is its fuel, the vital force its smoke, speech its flame, the eye its cinder, and the ear its sparks. In this fire the Devas offer food. Out of that offering the seed is produced.
BrihadArUpa6 13 Woman, O Gautama, is fire. In this fire the Devas offer the seed. Out of that offering a man is born. He lives as long as he is destined to live. Then, when he dies
BrihadArUpa6 14 They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinder his cinder, and the sparks his sparks. In this fire the Devas offer the man. Out of that offering the man emerges radiant.
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 16 While those who conquer the worlds through sacrifices, charity and austerity, reach the deity of smoke, from him the deity of the night, from him the deity of the fortnight in which the Moon wanes, from him the deities of the six months in which the Sun travels southward, from them the deity of the world of the Pitries (manes), and from him the Moon. Reaching the Moon they become food. There the Devas enjoy them as the priests drink the shining Soma juice (gradually, saying, as it were), Flourish, dwindle And when their past work is exhausted, they reach (become like) this ether, from the ether air, from air rain, and from rain the Earth. Reaching the Earth they become food. Then they are again offered in the fire of man, thence in the fire of Woman, whence they are born (and perform rites) with a view to going to other worlds. Thus do they rotate. While those others who do not know these two ways become insects and moths, and these frequently biting things (gnats and mosquitoes).
BrihadArUpa6 1 He who wishes to attain greatness (should perform) on an auspicious day in a fortnight in which the Moon waxes, and under a male constellation, during the northward march of the Sun, (a sacrifice in the following manner) He should undertake for twelve days a vow connected with the Upasads (i.e. live on Milk), collect in a cup of bowl made of fig wood all herbs and their grains, sweep and plaster (the ground), purify the offerings in the prescribed manner, interpose the Mantha (paste made of those things), and offer oblations with the following Mantras O Agni, to all those Devas under you, who spitefully frustrate men s desires, I offer their share. May they, being satisfied, satisfy me with all objects of desire Svaha. To that all procuring deity who turns out spiteful under your protection, thinking she is the support of all, I offer this stream of clarified Butter. Svaha
BrihadArUpa6 6 If man sees his reflection in water, he should recite the following Mantra (May the Devas grant) me lustre, manhood, reputation, wealth and merits She (his Wife) is indeed the goddess of beauty among Women. Therefore he should approach this handsome Woman and speak to her.
BrihadArUpa6 27 Then he hands him to his mother to be suckled, saying, Offering Sarasvati, that breast of thine which is stored with results, is the sustainer of all, full of Milk, the obtainer of wealth (one s deserts) and generous, and through which thou nourishest all who are worthy of it (the Devas etc.) transfer that here (to my Wife, for my babe) to suck

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