Sun

Created by Jijith Nadumuri at 02 Nov 2011 12:58 and updated at 02 Nov 2011 12:58

BRIHADARANYAKA UPANISHAD NOUN

BrihadArUpa1 1 Aum. The head of the sacrificial Horse is the dawn, its eye the Sun, its vital force the air, its open mouth the fire called Vaisvanara, and the body of the sacrificial Horse is the year. Its back is Heaven, its belly the Sky, its hoof the Earth, its sides the four quarters, its ribs the intermediate quarters, its members the seasons, its joints the months and fortnights, its feet the days and nights, its bones the Stars and its flesh the clouds. Its half digested food is the sand, its blood vessels the rivers, its liver and spleen the mountains, its hairs the herbs and trees. Its forepart is the ascending Sun, its hind part the descending Sun, its yawning is lightning, its shaking the body is thundering, its making water is raining, and its neighing is voice.
BrihadArUpa1 3 He Viraj() differentiated himself in three ways, making the Sun the third form, and air the third form. So, this Prana Viraj() is divided in three ways. His head is the east, and his arms that (north east) and that (south east). And his hind part is the west, his hip bones that (north west) and that (south west), his sides the south and north, his back Heaven, his belly the Sky, and his breast this Earth. He rests on water. He who knows (it) thus gets a resting place wherever he goes.
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 14 Then it carried the eye. When the eye got rid of death, it became Sun. That Sun, having transcended death, shines beyond its reach.
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 12 Heaven is the body of this mind, and that Sun is its luminous organ. And as far as the mind extends, so far extends Heaven, and so far does that Sun. The two were united, and from that the vital force emanated. It is the Supreme Lord. It is without a rival. A second being is indeed a rival. He who knows it as such has no rival.
BrihadArUpa1 19 The divine mind from Heaven and the Sun permeates him. That is the divine mind through which he only becomes happy and never mourns.
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 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 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 2 The gross (form) is that which is other than air and the ether. It is mortal, it is limited, and it is defined. The essence of that which is gross, mortal, limited and defined is the Sun that shines, for it is the essence of the defined.
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 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 17 This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva Veda, taught the Asvins. Perceiving this the Rishi said, O Asvins, you set a Horse s head on (the shoulders of) Dadhyac, versed in the Atharva Veda. O terrible ones, to keep his word, he taught you the (ritualistic) meditation on things mutually helpful connected with the Sun, as also the secret (spiritual) meditation on them.
BrihadArUpa3 4 Yajnavalkya said he, since all this is overtaken by day and night, and swayed by them, by what means does the sacrificer go beyond the clutches of day and night Through the eye through the Sun, which is the (real) priest called Adhvaryu. The eye of the sacrificer is the Adhvaryu. This eye is the Sun; this Sun is the Adhvaryu; this Sun() is liberation; this (liberation) is emancipation
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 2 Yajnavalkya said, The Gandharva evidently told you that they went where the performers of the Horse sacrifice go And where do the performers of the Horse sacrifice go Thirty two times the space covered by the Sun s Chariot in a day makes this world; around it, covering twice the area, is the Earth; around the Earth, covering twice the area, is the ocean. Now, as is the edge of a razor, or the wing of a fly, so is there just that much opening at the junction (of the two halves of the cosmic shell). (Through that they go out.) Agni, in the form of a Falcon, delivered them to the Vayu; Vayu, the air, putting them in itself, took them where the (previous) performers of the Horse sacrifice were Thus did the Gandharva praise the air. Therefore the air is the diversity of individuals, and the air is the aggregate. He who knows it as such conquers further death. Thereupon Bhujyu, the grandson of Lahya, 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 9 He who inhabits the Sun, but is within it, whom the Sun does not know, whose body is the Sun, and who controls the Sun 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 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 12 He who knows that being whose abode is colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is in the Sun. Go on Sakalya Who is his deity Truth (the eye), said he.
BrihadArUpa3 20 What deity are you identified with in the east With the deity, Sun On what does the Sun rest On the eye On what does the eye rest On colours, for one sees colours with the eye On what do colours rest On the heart (mind) said Yajnavalkya, for one knows colours through the heart; it is on the heart that colours rest It is just so, Yajnavalkya
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 2 Yajnavalkya, what serves as the light for a man The light of the Sun, O Emperor said Yajnavalkya; it is through the light of the Sun that he sits, goes out, works and returns 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 2 That which is Satya is that Sun the being who is in that orb and the being who is in the right eye. These two rest on each other. The former rests on the latter through the rays, and the latter rests on the former through the function of the eyes. When a man is about to leave the body, he sees the solar orb as clear. The rays no more come to him.
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.
BrihadArUpa5 3 Prana Apana and Vyana make eight syllables, and the third foot of the Gayatri has eight syllables. So the above three forms of vital force constitute the third foot of the Gayatri. He who knows the third foot of the Gayatri to be such wins all the living beings that are in the universe. Now its Turiya, apparently visible, supramundane foot is indeed this the Sun that shines. Turiya means the fourth. Apparently visible foot because he is seen, as it were. Supramundane because he shines on the whole universe as its overlord. He who knows the fourth foot of the Gayatri to be such shines in the same way with splendour and fame.
BrihadArUpa5 6 He who accepts these three worlds replete (with wealth), will be receiving (the results of knowing) only the first foot of the Gayatri. He who accepts as much as this treasury of knowledge, the Vedas (has to confer), will receive (the results of knowing) only its second foot. And he who accepts as much as (is covered by) all living beings, will receive (the results of knowing) only its third foot. With its fourth, apparently visible, supramundane foot the Sun that shines is not to be counter balanced by any gift received. Indeed how could any one accept so much as gift
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 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 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 Then he drinks it saying, The radiant Sun is adorable The winds are blowing sweetly, the rivers are shedding Honey, may the herbs be sweet unto us Svaha to the Earth. Glory we meditate upon; May the nights and days be charming, and the dust of the Earth be sweet, may Heaven, our father, be gracious Svaha to the Sky. May he direct our intellect; May the Soma creeper be sweet unto us, may the Sun be kind, may the quarters be helpful to us Svaha to Heaven Then he repeats the whole Gayatri and the whole Madhumati, and says at the end, May I be all this Svaha to the Earth, Sky and Heaven. Then he drinks the whole remnant, washes his hands, and lies behind the fire with his head to the east. In the morning he salutes the Sun saying, Thou art the one lotus of the quarters; may I be the one lotus of men Then he returns the way he went, sits behind the fire, and repeats the line of teachers.
BrihadArUpa6 19 In the very morning he purifies the clarified Butter according to the mode of Sthalipaka, and offers Sthalipaka oblations again and again, saying, Svaha to fire, Svaha to Anumati, Svaha to the radiant Sun who produces infallible results After offering, he takes up (the remnant of the cooked food), eats part of it and gives the rest to his Wife. Then he washes his hands, fills the water vessel and sprinkles her thRice with that water, saying. Get up from here, Visvavasu, and find out another young Woman (who is) with her husband.
BrihadArUpa6 3 From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. He from Jihvavat, the son of Badhyoga. He from Asita, the son of Varsagana. He from Harita Kasyapa. He from Silpa Kasyapa. This one from Kasyana, the son of Nidhruva. He from Vac. She from Ambhini. She from Surya, the Sun. These white Yajuses received from Surya are explained by Yajnavalkya Vajasaneya.

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