Created by Jijith Nadumuri at 21 Oct 2011 12:35 and updated at 21 Oct 2011 12:35


Not a noun; wrongly identified as noun

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 1 In the beginning, this (universe) was but the self Viraj() of a human form. He reflected and found nothing else but himself. He first uttered, am he Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, It is I, and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusha. He who knows thus indeed burns one who wants to be Viraj() before him.
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 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.
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
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 4 That Gayatri rests on this fourth, apparently visible, supramundane foot. That again rests on truth. The eye is truth, for the eye is indeed truth. Therefore if even today two persons come disputing, one saying, I saw it and another, I heard of it we believe him only who says, I saw it That truth rests on strength. The vital force is strength. Hence() truth rests on the vital force. Therefore they say strength is more powerful than truth. Thus the Gayatri rests on the vital force within the body. That Gayatri saved the Gayas. The organs are the Gayas; so it saved the organs. Now, because it saved the organs, therefore it is called the Gayatri. The Savitri that the teacher communicates to the pupil is no other than this. It saves the organs of him to whom it is communicated.

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