The Upanishads, перевод и комментарии Свами Парамананды, английский, издание 1919 года. Полный текст выбранного издания Парамананды, включающего Иша-, Катха- и Кена-упанишады, предисловие и комментарии переводчика. Это три текста, а не полное собрание всех упанишад.
Полный текст выбранного издания Парамананды, включающего Иша-, Катха- и Кена-упанишады, предисловие и комментарии переводчика. Это три текста, а не полное собрание всех упанишад.
Project Gutenberg identifies ebook 3283 as public domain in the USA. Translator Swami Paramananda lived 1884–1940; the digitized text identifies the 1919 edition. Produced by J. C. Byers CRLF normalized to LF, outside whitespace trimmed, full edition body split at paragraph boundaries for the reader. Commentary is attributed to this historical translator. Полные сведения об издании и лицензия
This Upanishad is called Isa-Vasya-Upanishad, that which gives
Brahma-Vidya or knowledge of the All-pervading Deity. The
dominant thought running through it is that we cannot enjoy life
or realize true happiness unless we consciously "cover" all with
the Omnipresent Lord. If we are not fully conscious of that
which sustains our life, how can we live wisely and perform our
duties? Whatever we see, movable or immovable, good or bad, it is
all "That." We must not divide our conception of the universe;
for in dividing it, we have only fragmentary knowledge and we
thus limit ourselves.
He who sees all beings in his Self and his Self in all beings, he
never suffers; because when he sees all creatures within his true
Self, then jealousy, grief and hatred vanish. He alone can love.
That AH-pervading One is self- effulgent, birthless, deathless,
pure, untainted by sin and sorrow. Knowing this, he becomes free
from the bondage of matter and transcends death. Transcending
death means realizing the difference between body and Soul and
identifying oneself with the Soul. When we actually behold the
undecaying Soul within us and realize our true nature, we no
longer identify ourself with the body which dies and we do not
die with the body.
Self-knowledge has always been the theme of the Sages; and the
Upanishads deal especially with the knowledge of the Self and
also with the knowledge of God, because there is no difference
between the Self and God. They are one and the same. That which
comes out of the Infinite Whole must also be infinite; hence the
Self is infinite. That is the ocean, we are the drops. So long
as the drop remains separate from the ocean, it is small and
weak; but when it is one with the ocean, then it has all the
strength of the ocean. Similarly, so long as man believes
himself to be separate from the Whole, he is helpless; but when
he identifies himself with It, then he transcends all weakness
and partakes of Its omnipotent qualities.
Katha-Upanishad
The Katha-Upanishad is probably the most widely known of all the
Upanishads. It was early translated into Persian and through
this rendering first made its way into Europe. Later Raja Ram
Mohun Roy brought out an English version. It has since appeared
in various languages; and English, German and French writers are
all agreed in pronouncing it one of the most perfect expressions
of the religion and philosophy of the Vedas. Sir Edwin Arnold
popularized it by his metrical rendering under the name of "The
Secret of Death," and Ralph Waldo Emerson gives its story in
brief at the close of his essay on "Immortality."
There is no consensus of opinion regarding the place of this
Upanishad in Vedic literature. Some authorities declare it to
belong to the Yajur-Veda, others to the Sama-Veda, while a large
number put it down as a part of the Atharva-Veda. The story is
first suggested in the Rig-Veda; it is told more definitely in
the Yajur-Veda; and in the Katha-Upanishad it appears fully
elaborated and interwoven with the loftiest Vedic teaching.
There is nothing however, to indicate the special place of this
final version, nor has any meaning been found for the name Katha.
The text presents a dialogue between an aspiring disciple,
Nachiketas, and the Ruler of Death regarding the great Hereafter.
Katha-Upanishad
Peace Chant
May He (the Supreme Being) protect us both, teacher and taught.
May He be pleased with us. May we acquire strength. May our
study bring us illumination. May there be no enmity among us.
OM! PEACE! PEACE! PEACE!
Part First
I
Vahasrava, being desirous of heavenly rewards (at the Viswajit
sacrifice), made a gift of all that he possessed. He had a son
by the name of Nachiketas.
II
When the offerings were being distributed, faith (Shraddha)
entered (the heart of) Nachiketas, who, though young, yet
resected:
III
These cows have drunk water, eaten grass and given milk for the
last time, and their senses have lost all vigour. He who gives
these undoubtedly goes to joyless realms.
In India the idea of sacrifice has always been to give freely for the joy of
giving, without asking anything in return; and the whole purpose and merit of
the sacrifice is lost, if the giver entertains the least thought of name, fame
or individual benefit. The special Viswajit sacrifice which Vajasrava was
making required of him to give away all that he possessed. When, however, the
gifts were brought forward to be offered, his son Nachiketas, although
probably a lad about twelve years of age, observed how worthless were the
animals which his father was offering. His heart at once became filled with
Shraddha. There is no one English word which can convey the meaning of this
Sanskrit term. It is more than mere faith. It also implies self-reliance, an
independent sense of right and wrong, and the courage of one's own conviction.
As a boy of tender age, Nachiketas had no right to question his father's
action; yet, impelled by the sudden awakening of his higher nature, he could
not but reflect: "By merely giving these useless cows, my father cannot gain
any merit. If he has vowed to give all his possessions, then he must also
give me. Otherwise his sacrifice will not be complete and fruitful."
Therefore, anxious for his father's welfare, he approached him gently and
reverently.
IV
He said to his father: Dear father, to whom wilt thou give me?
He said it a second time, then a third time. The father replied:
I shall give thee unto Death.
Nachiketas, being a dutiful son and eager to atone for his father's inadequate
sacrifice, tried to remind him thus indirectly that he had not fulfilled his
promise to give away all his possessions, since he had not yet offered his own
son, who would be a worthier gift than useless cattle. His father, conscious
that he was not making a true sacrifice, tried to ignore the boy's questions;
but irritated by his persistence, he at last impatiently made answer: "I give
thee to Yama, the Lord of Death." The fact that anger could so quickly rise
in his heart proved that he had not the proper attitude of a sacrificer, who
must always be tranquil, uplifted and free from egoism.
V
Nachiketas thought: Among many (of my father's pupils) I stand
first; among many (others) I stand in the middle (but never
last). What will be accomplished for my father by my going this
day to Yama?
It was not conceit which led Nachiketas to consider his own standing and
importance. He was weighing his value as a son and pupil in order to be able
to judge whether or not he had merit enough to prove a worthy gift. Although
he realized that his father's harsh reply was only the expression of a
momentary outburst of anger; yet he believed that greater harm might befall
his father, if his word was not kept. Therefore he sought to strengthen his
father's resolution by reminding him of the transitory condition of life. He
said:
VI
Look back to those who lived before and look to those who live
now. Like grain the mortal decays and like grain again springs
up (is reborn).
All things perish, Truth alone remains. Why then fear to sacrifice me also;
Thus Nachiketas convinced his father that he should remain true to his word
and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode
of Death, but Yama was absent and the boy waited without food or drink for
three days. On Yama's return one of his household said to him:
VII
Like fire a Brahmana guest enters into houses. That fire is
quenched by an offering. (Therefore) O Vaivaswata, bring water.
VIII
The foolish man in whose house a Brahmana guest remains without
food, all his hopes and expectations, all the merit gained by his
association with the holy, by his good words and deeds, all his
sons and cattle, are destroyed.
According to the ancient Vedic ideal a guest is the
representative of God and should be received with due reverence
and honor. Especially is this the case with a Brahmana or a
Sannyasin whose life is wholly consecrated to God. Any one who
fails to give proper care to a holy guest brings misfortune on
himself and his household. When Yama returned, therefore, one of
the members of his household anxiously informed him of
Nachiketas' presence and begged him to bring water to wash his
feet, this being always the first service to an arriving guest.
IX
Yama said: O Brahmana! Revered guest! My salutations to thee.
As thou hast remained three nights in my house without food,
therefore choose three boons, O Brahmana.
X
Nachiketas said: May Gautama, my father, be free from anxious
thought (about me). May he lose all anger (towards me) and be
pacified in heart. May he know and welcome me when I am sent
back by thee. This, O Death, is the first of the three boons I
choose.
XI
Yama replied: Through my will Auddalaki Aruni (thy father) will
know thee, and be again towards thee as before. He will sleep in
peace at night. He will be free from wrath when he sees thee
released from the mouth of death.
XII
Nachiketas said: In the realm of heaven there is no fear, thou
(Death) art not there; nor is there fear of old age. Having
crossed beyond both hunger and thirst and being above grief,
(they) rejoice in heaven.
XIII
Thou knowest, O Death, the fire-sacrifice that leads to heaven.
Tell this to me, who am full of Shraddha (faith and yearning).
They who live in the realm of heaven enjoy freedom from death.
This I beg as my second boon.
XIV
Yama replied: I know well that fire which leads to the realm of
heaven. I shall tell it to thee. Listen to me. Know, O
Nachiketas, that this is the means of attaining endless worlds
and their support. It is hidden in the heart of all beings.
XV
Yama then told him that fire-sacrifice, the beginning of all the
worlds; what bricks, how many and how laid for the altar.
Nachiketas repeated all as it was told to him. Then Death, being
pleased with him, again said:
XVI
The great-soured Yama, being well pleased, said to him
(Nachiketas): I give thee now another boon. This fire
(sacrifice) shall be named after thee. Take also this garland of
many colours.
XVII
He who performs this Nachiketa fire-sacrifice three times, being
united with the three (mother, father and teacher), and who
fulfills the three-fold duty (study of the Vedas, sacrifice and
alms-giving) crosses over birth and death. Knowing this
worshipful shining fire, born of Brahman, and realizing Him, he
attains eternal peace.
XVIII
He who knows the three-fold Nachiketa fire and performs the
Nachiketa fire-sacrifice with three-fold knowledge, having cast
off the fetters of death and being beyond grief, he rejoices in
the realm of heaven.
XIX
O Nachiketas, this is thy fire that leads to heaven, which thou
hast chosen as thy second boon. People will call this fire after
thy name. Ask the third boon, Nachiketas.
Fire is regarded as "the foundation of all the worlds," because
it is the revealer of creation. If there were no fire or light,
no manifested form would be visible. We read in the Semitic
Scriptures, "In the beginning the Lord said, 'Let there be
light."' Therefore, that which stands in the external universe
as one of the purest symbols of the Divine, also dwells in subtle
form in the heart of every living being as the vital energy, the
life-force or cause of existence.
Yama now tells Nachiketas how, by performing sacrifice with the
three-fold knowledge, he may transcend grief and death and reach
heaven. The three-fold knowledge referred to is regarding the
preparation of the altar and fire. Nachiketas being eager to
learn, listened with wholehearted attention and was able to
repeat all that was told him. This so pleased Yama that he
granted him the extra boon of naming the fire-sacrifice after him
and gave him a garland set with precious stones.
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