Moon

Created by Jijith Nadumuri at 21 Oct 2011 12:46 and updated at 21 Oct 2011 12:46

BRIHADARANYAKA UPANISHAD NOUN

BrihadArUpa1	16 Then it carried the mind. When the mind got rid of death, it became the Moon. That Moon, having transcended death, shines beyond its reach. So does this deity carry one who knows thus beyond death.
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	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	13 Water is the body of this vital force, and that Moon is its luminous organ. And as far as the vital force extends, so far extends water, and so far does that Moon. These are all equal, and all infinite. He who meditates upon these as finite wins a finite world, but he who meditates upon these as infinite wins an infinite world.
BrihadArUpa1	14 This Prajapati Hiranyagarbha() has sixteen digits and is represented by the year. The nights (and days) are his fifteen digits, and the constant one is his sixteenth digit. He (as the Moon) is filled as well as wasted by the nights (and days). Through this sixteenth digit he permeates all these living beings on the new Moon night and rises the next morning. Therefore on this night one should not take the life of living beings, not even of a chameleon, in adoration of this deity alone.
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.
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	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.
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	13 Yajnavalkya said he, when the vocal organ of a man who dies is merged in fire, the nose in air, the eye in the Sun, the mind in the Moon, the ear in the quarters, the body in the Earth, the ether of the heart in the external ether, the hair on the body in herbs, that on the head in trees, and the blood and the seed are deposited in water, where is then the man Give me your hand, dear Artabhaga, we will decide this between ourselves, we cannot do it in a crowded place. They went out and talked it over. What they mentioned there was only work, and what they praised there was also work alone. (Therefore) one indeed becomes good through good work and evil through evil work. Thereupon Artabhaga, of the line of Jaratkaru, kept silent.
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	11 He who inhabits the Moon and Stars, but is within it, whom the Moon and Stars does not know, whose body is the Moon and Stars, and who controls the Moon and Stars from within, is the Internal Ruler, your own immortal self.
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	3 Which are the Vasus Agni (fire), the Prithvi Earth(), Vayu (air), the Sky, the Sun, Heaven, the Moon and the Stars these are the Vasus, for in these all this is placed; therefore they are called Vasus.
BrihadArUpa3	23 What deity are you identified with in the north With the deity, Soma (the Moon and the creeper) On what does Soma rest On initiation On what does initiation rest On truth. Therefore do they say to one initiated, "Speak the truth"; for it is on truth that initiation rests On what does truth rest On the heart said Yajnavalkya, for one knows truth through the heart; therefore it is on the heart that truth rests It is just so, Yajnavalkya
BrihadArUpa4	3 When the Sun has set, Yajnavalkya, what exactly serves as the light for a man The Moon serves as his light. It is through the light of the Moon that he sits, goes out, works and returns It is just so, Yajnavalkya
BrihadArUpa4	4 When the Sun and the Moon have set, Yajnavalkya, what exactly serves as the light for a man The fire serves as his light. It is through the fire that he sits, goes out, works and returns It is just so, Yajnavalkya
BrihadArUpa4	5 When the Sun and the Moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works and returns. Therefore, O Emperor, even when one s own hand is not clearly visible, if a sound is uttered, one manages to go there. It is just so, Yajnavalkya
BrihadArUpa4	6 When the Sun and the Moon have both set, the fire has gone out, and speech has stopped, Yajnavalkya, what exactly serves as the light for a man The self serves as his light. It is through the light of the self that he sits, goes out, works and returns. It is just so, Yajnavalkya
BrihadArUpa5	1 When a man departs from this world, he reaches the air, which makes an opening there for him like the hole of a Chariot wheel. He goes upwards through that and reaches the Sun, who makes an opening there for him like the hole of a tabor. He goes upwards through that and reaches the Moon, who makes an opening there for him like the hole of a drum. He goes upwards through that and reaches a world free from grief and from cold. He lives there for eternal years.
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	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	3 Offering an oblation in the fire saying, Svaha to fire he drips the remnant adhering to the ladle into the paste. Offering and oblation saying, Svaha to the Moon, he drips, etc. Offering an oblation saying, Svaha to the Earth he drips, etc. Offering an oblation saying, Svaha to the Sky he drips, etc. Offering an oblation saying, Svaha to Heaven he drips, etc. Offering an oblation saying, Svaha to the Earth, Sky and Heaven he drips, etc. Offering an oblation saying, Svaha to the Brahmana he drips, etc. Offering an oblation saying, Svaha to the Kshatriya he drips, etc. Offering an oblation saying, Svaha to the past he drips, etc. Offering an oblation saying, Svaha to the future he drips, etc. Offering an oblation saying, Svaha to the whole he drips, etc. Offering an oblation saying, Svaha to all he drips, etc. Offering an oblation saying, Svaha to Prajapati he drips, etc.
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

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