sarabhanga
07 September 2006, 02:32 AM
“Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!”
Now when he says, “Lead me from the unreal to the real”, the unreal is verily death, the real immortality. He therefore says, “Lead me from death to immortality, make me immortal”.
When he says, “Lead me from darkness to light”, darkness is verily death, light immortality. He therefore says, “Lead me from death to immortality, make me immortal”.
When he says, “Lead me from death to immortality”, there is nothing there, as it were, hidden (requiring explanation).
This knowledge is called the Conqueror of the Worlds. He who thus knows this, for him there is no fear. For he knows that he is the Prana, and that Prana cannot be defeated by the Asuras. The Prana is the Self of all things, and the Prana pervades all creatures.
Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas.
The world of men can be gained by a son only, not by any other work.
By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained.
The world of the Devas is the best of worlds, therefore they praise knowledge.
Next follows the handing over.
When a man thinks he is going to depart, he says to his son:
“Thou art Brahman; thou art the sacrifice; thou art the world.”
The son answers:
“I am Brahman; I am the sacrifice; I am the world.”
Whatever has been learnt, that, taken as one, is Brahman.
Whatever sacrifices there are, they, taken as one, are the sacrifice.
Whatever worlds there are, they, taken as one, are the world.
Verily, here it ends.
“He (the son), being all this, preserved me from this world”, thus he thinks.
Therefore they call a son who is (thus) instructed a Lokya (son of the world) and therefore they instruct him.
When a father who knows this, departs this world, then he enters into his son together with his own spirits.
If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra (son).
By help of his son the father stands firm in this world.
Then these divine immortal spirits enter into him.
From the earth and from fire, divine speech enters into him.
And verily that is divine speech whereby, whatever he says, comes to be.
From heaven and the sun, divine mind enters into him.
And verily that is divine mind whereby he becomes joyful, and grieves no more.
From water and the moon, divine breath enters into him.
And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish.
He who knows this, becomes the Self of all beings.
As that deity is, so does he become.
And as all beings honor that deity, so do all beings honor him who knows this.
Whatever grief these creatures suffer, that is all one (and therefore disappears).
Only what is good approaches him; verily, evil does not approach the Devas
“As all waters find their centre in the sea; all touches in the skin; all tastes in the tongue; all smells in the nose; all colors in the eye; all sounds in the ear; all percepts in the mind; all knowledge in the heart; all actions in the hands; all movements in the feet; and all the Vedas in speech; as a lump of salt, when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt; thus verily, O Maitreyī, does this great Being, endless, unlimited, consisting of nothing but knowledge, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyī. Thus spoke Yāgñavalkya.
Madhu-vidya
1. This earth is the honey (madhu, the effect) of all beings, and all beings are the honey of this earth.
Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
2. This water is the honey of all beings, and all beings are the honey of this water.
Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
3. This fire is the honey of all beings, and all beings are the honey of this fire.
Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
4. This air is the honey of all beings, and all beings are the honey of this air.
Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
5. This sun is the honey of all beings, and all beings are the honey of this sun.
Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
6. This space (the quarters) is the honey of all beings, and all beings are the honey of this space.
Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
7. This moon is the honey of all beings, and all beings are the honey of this moon.
Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
8. This lightning is the honey of all beings, and all beings are the honey of this lightning.
Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
9. This thunder is the honey of all beings, and all beings are the honey of this thunder.
Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
10. This ether is the honey of all beings, and all beings are the honey of this ether.
Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
11. This dharma (law) is the honey of all beings, and all beings are the honey of this dharma.
Likewise this bright, immortal person in this dharma, and that bright, immortal person existing as dharma in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
12. This satya (verity) is the honey of all beings, and all beings are the honey of this satya.
Likewise this bright, immortal person in what is satya, and that bright, immortal person existing as the verity in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
13. This mankind is the honey of all beings, and all beings are the honey of this mankind.
Likewise this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
14. This Self is the honey of all beings, and all beings are the honey of this Self.
Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu).
He indeed is the same as that Self, that Immortal, that Brahman, that All.
15. And verily this Self is the lord of all beings, the king of all beings.
And as all spokes are contained in the axle and in the felloe (rim) of a wheel, all beings, and all those selves are contained in that Self.
16. Verily Dadhyak Âtharvana proclaimed this honey to the Aśvinau.
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