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
What name can man give to God? How can the Infinite be bound by any finite
word? All that language can express must be finite, since it is itself
finite. Yet it is very difficult for mortals to think or speak of anything
without calling it by a definite name. Knowing this, the Sages gave to the
Supreme the name A-U-M which stands as the root of all language. The first
letter "A" is the mother-sound, being the natural sound uttered by every
creature when the throat is opened, and no sound can be made without opening
the throat. The last letter "M," spoken by closing the lips, terminates all
articulation. As one carries the sound from the throat to the lips, it passes
through the sound "U." These three sounds therefore cover the whole field of
possible articulate sound. Their combination is called the Akshara or the
imperishable word, the Sound-Brahman or the Word God, because it is the most universal name which can be given to the Supreme. Hence it must be the word which was "in the beginning" and corresponds to the Logos of Christian theology.
It is because of the all-embracing significance of this name that it is used
so universally in the Vedic Scriptures to designate the Absolute.
XVI
This Word is indeed Brahman. This Word is indeed the Supreme.
He who knows this Word obtains whatever he desires.
XVII
This is the best Support, This is the highest Support; he who
knows this Support is glorified in the world of Brahman.
This sacred Word is the highest symbol of the Absolute. He who through
meditating on It grasps Its full significance, realizes the glory of God and
at once has all his desires satisfied, because God is the fulfilment of all
desires.
XVIII
This Self is never born, nor does It die. It did not spring from
anything, nor did anything spring from It. This Ancient One is
unborn, eternal, everlasting. It is not slain even though the
body is slain.
XIX
If the slayer thinks that he slays, or if the slain thinks that
he is slain, both of these know not. For It neither slays nor is
It slain.
XX
The Self is subtler than the subtle, greater than the great; It
dwells in the heart of each living being. He who is free from
desire and free from grief, with mind and senses tranquil,
beholds the glory of the Atman.
Although this Atman dwells in the heart of every living being, yet It is not
perceived by ordinary mortals because of Its subtlety. It cannot be perceived
by the senses; a finer spiritual sight is required. The heart must be pure
and freed from every unworthy selfish desire; the thought must be indrawn from
all external objects; mind and body must be under control; when the whole
being thus becomes calm and serene, then it is possible to perceive that
effulgent Atman. It is subtler than the subtle, because It is the invisible
essence of every thing; and It is greater than the great because It is the
boundless, sustaining power of the whole universe; that upon which all
existence rests.
XXI
Though sitting, It travels far; though lying, It goes everywhere.
Who else save me is fit to know that God, who is (both) joyful
and joyless?
The Self is all-pervading, hence It is that which sits still and that which
travels, that which is active and that which is inactive. It is both
stationary and moving, and It is the basis of all forms of existence;
therefore whatever exists in the universe, whether joy or joylessness,
pleasure or pain, must spring from It. Who is better able to know God than I
myself, since He resides in my heart and is the very essence of my being?
Such should be the attitude of one who is seeking.
XXII
The wise who know the Self, bodiless, seated within perishable
bodies, great and all- pervading, grieve not.
Then a wise man through the practice of discrimination has seen clearly the
distinction between body and Soul, he knows that his true Self is not the
body, though It dwells in the body. Thus realizing the indestructible,
all-pervading nature of his real Self, he surmounts all fear of death or loss,
and is not moved even by the greatest
sorrow.
XXIII
This Self cannot be attained by study of the Scriptures, nor by
intellectual perception, nor by frequent hearing (of It); He whom
the Self chooses, by him alone is It attained. To him the Self
reveals Its true nature.
We may imagine that by much study we can find out God; but merely hearing
about a thing and gaining an intellectual comprehension of it does not mean
attaining true knowledge of it. Knowledge only comes through direct
perception, and direct perception of God is possible for those alone who are
pure in heart and spiritually awakened. Although He is alike to all beings
and His mercy is on all, yet the impure and worldy-minded do not get the
blessing, because they do not know how to open their hearts to it. He who
longs for God, him the Lord chooses; because to him alone can He reveal His
true nature.
XXIV
He who has not turned away from evil conduct, whose senses are
uncontrolled, who is not tranquil, whose mind is not at rest, he
can never attain this Atman even by knowledge.
Yama having first described what the Atman is, now tells us how to attain It.
A man must try to subdue his lower nature and gain control over the body and
senses. He must conquer the impure selfish desires which now disturb the
serenity of his mind, that it may grow calm and peaceful. In other words, he
must live the life and develop all spiritual qualities in order to perceive
the Atman.
XXV
Who then can know where is this mighty Self? He (that Self) to
whom the Brahmanas and Kshatriyas are but food and death itself a
condiment.
This text proclaims the glory and majesty of the Supreme. The Brahmanas stand
for spiritual strength, the Kshatriyas for physical strength, yet both are
overpowered by His mightiness. Life and death alike are food for Him. As the
light of the great sun swallows up all the lesser lights of the universe,
similarly all worlds are lost in the effulgence of the Eternal Omnipresent
Being.
Part Third
I
There are two who enjoy the fruits of their good deeds in the
world, having entered into the cave of the heart, seated (there)
on the highest summit. The knowers of Brahman call them shadow
and light. So also (they are called) by householders who perform
five fire- sacrifices or three Nachiketa fire-sacrifices.
Here the two signify the Higher Self and the lower self, dwelling in the
innermost cave of the heart. The Seers of Truth, as well as householders who
follow the path of rituals and outer forms with the hope of enjoying the
fruits of their good deeds, both proclaim that the Higher Self is like a light
and the lower self like a shadow. When the Truth shines clearly in the heart
of the knower, then he surmounts the apparent duality of his nature and
becomes convinced that there is but One, and that all outer manifestations are
nothing but reflections or projections of that One.
II
May we be able to learn that Nachiketa fire-sacrifice, which is a
bridge for those who perform sacrifice. May we also know the
One, who is the highest imperishable Brahman for those who desire
to cross over to the other shore which is beyond fear.
The significance of this text is May we acquire the knowledge of Brahman, the
Supreme, in both manifested and unmanifested form. He is manifested as the
Lord of sacrifice for those who follow the path of ritual. He is the
unmanifested, eternal, universal Supreme Being for those who follow the path
of wisdom. The "other shore," being the realm of immortality, is said to be
beyond fear; because disease, death, and all that which mortals fear, cease to
exist there. It is believed by many that these two opening verses were a
later interpolation.
III
Know the Atman (Self) as the lord of the chariot, and the body as
the chariot. Know also the intellect to be the driver and mind
the reins.
IV
The senses are called the horses; the sense objects are the
roads; when the Atman is united with body, senses and mind, then
the wise call Him the enjoyer.
In the third chapter Yama defines what part of our being dies and what part is
deathless, what is mortal and what is immortal. But the Atman, the Higher
Self, is so entirely beyond human conception that it is impossible to give a
direct definition of It. Only through similies can some idea of It be
conveyed. That is the reason why all the great Teachers of the world have so
often taught in the form of parables. So here the Ruler of Death represents
the Self as the lord of this chariot of the body. The intellect or
discriminative faculty is the driver, who controls these wild horses of the
senses by holding firmly the reins of the mind. The roads over which these
horses travel are made up of all the external objects which attract or repel
the senses:--the sense of smelling follows the path of sweet odours, the sense
of seeing the way of beautiful sights. Thus each sense, unless restrained by
the discriminative faculty, seeks to go out towards its special objects. When
the Self is joined with body, mind and senses, It is called the intelligent
enjoyer; because It is the one who wills, feels, perceives and does
everything.
V
He who is without discrimination and whose mind is always
uncontrolled, his senses are unmanageable, like the vicious
horses of a driver.
VI
But he who is full of discrimination and whose mind is always
controlled, his senses are manageable, like the good horses of a
driver.
The man whose intellect is not discriminative and who fails to distinguish
right from wrong, the real from the unreal, is carried away by his sense
passions and desires, just as a driver is carried away by vicious horses over
which he has lost control. But he who clearly distinguishes what is good from
what is merely pleasant, and controls all his out-going forces from running
after apparent momentary pleasures, his senses obey and serve him as good
horses obey their driver.
VII
He who does not possess discrimination, whose mind is
uncontrolled and always impure, he does not reach that goal, but
falls again into Samsara (realm of birth and death).
VIII
But he who possesses right discrimination, whose mind is under
control and always pure, he reaches that goal, from which he is
not born again.
IX
The man who has a discriminative intellect for the driver, and a
controlled mind for the reins, reaches the end of the journey,
the highest place of Vishnu (the All-pervading and Unchangeable
One).
A driver must possess first a thorough knowledge of the road; next he must
understand how to handle the reins and control his horses. Then will he drive
safely to his destination. Similarly in this journey of life, our mind and
senses must be wholly under the control of our higher discriminative faculty;
for only when all our forces work in unison can we hope to reach the goal--the
abode of Absolute Truth.
X
Beyond the senses are the objects, beyond the objects is the
mind, beyond the mind is the intellect, beyond the intellect is
the great Atman.
XI
Beyond the great Atman is the Unmanifested; beyond the
Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha
there is nothing. That is the end, that is the final goal.
Источники и права
