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
He is the sun dwelling in the bright heaven; He is the air
dwelling in space; He is the fire burning on the altar; He is the
guest dwelling in the house. He dwells in man. He dwells in
those greater than man. He dwells in sacrifice. He dwells in
the ether. He is (all that is) born in water, (all that) is born
in earth, (all that) is born in sacrifice, (all that) is born on
mountains. He is the True and the Great.
III
He it is who sends the (in-coming) Prana (life-breath) upward and
throws the (out-going) breath downward. Him all the senses
worship, the adorable Atman, seated in the centre (the heart).
IV
When this Atman, which is seated in the body, goes out (from the
body), what remains then? This verily is That.
V
No mortal lives by the in-coming breath (Prana) or by the
out-going breath (Apana), but he lives by another on which these
two depend.
VI
O Gautama (Nachiketas), I shall declare unto thee the secret of
the eternal Brahman and what happens to the Self after death.
VII
Some Jivas (individual Souls) enter wombs to be embodied; others
go into immovable forms, according to their deeds and knowledge.
This text shows the application of the law of cause and effect to all forms of
life. The thoughts and actions of the present life determine the future birth
and environment.
VIII
The Being who remains awake while all sleep, who grants all
desires, That is pure, That is Brahman, That alone is said to be
immortal. On That all the worlds rest. None goes beyond That.
This verily is That.
IX
As fire, though one, having entered the world, becomes various
according to what it burns, so does the Atman (Self) within all
living beings, though one, become various according to what it
enters. It also exists outside.
X
As air, though one, having entered the world, becomes various
according to what it enters, so does the Atman within all living
beings, though one, become various according to what it enters.
It also exists outside.
By using these similies of fire and air, the teacher tries to show Nachiketas
the subtle quality of the great Self, who, although one and formless like air
and fire, yet assumes different shapes according to the form in which It
dwells. But, being all-pervading and unlimited, It cannot be confined to
these forms; therefore it is said that It also exists outside all forms.
XI
As the sun, the eye of the whole world, is not defiled by
external impurities seen by the eyes, thus the one inner Self of
all living beings is not defiled by the misery of the world,
being outside it.
The sun is called the eye of the world because it reveals all objects. As the
sun may shine on the most impure object, yet remain uncontaminated by it, so
the Divine Self within is not touched by the impurity or suffering of the
physical form in which it dwells, the Self being beyond all bodily
limitations.
XII
There is one ruler, the Self of all living beings, who makes the
one form manifold; the wise who perceive Him seated within their
Self, to them belongs eternal bliss, not to others.
XIII
Eternal among the changing, consciousness of the conscious, who,
though one, fulfils the desires of many: the wise who perceive
Him seated within their Self, to them belongs eternal peace, not
to others.
XIV
They (the wise) perceive that indescribable highest bliss,
saying, This is That. How am I to know It? Does It shine (by
Its own light) or does It shine (by reflected light)?
XV
The sun does not shine there, nor the moon, nor the stars; nor do
these lightnings shine there, much less this fire. When He
shines, everything shines after Him; by His light all is lighted.
Part Sixth
I
This ancient Aswattha tree has its root above and branches below.
That is pure, That is Brahman, That alone is called the Immortal.
All the worlds rest in That. None goes beyond That. This verily
is That.
This verse indicates the origin of the tree of creation (the Samsara-Vriksha),
which is rooted above in Brahman, the Supreme, and sends its branches downward
into the phenomenal world. Heat and cold, pleasure and pain, birth and death,
and all the shifting conditions of the mortal realm--these are the branches;
but the origin of the tree, the Brahman, is eternally pure, unchanging, free
and deathless. From the highest angelic form to the minutest atom, all
created things have their origin in Him. He is the foundation of the
universe. There is nothing beyond Him.
II
Whatever there is in the universe is evolved from Prana and
vibrates in Prana. That is a mighty terror, like an upraised
thunderbolt. They who know That become immortal.
III
From fear of Him the fire burns, from fear of Him the sun shines.
From fear of Him Indra and Vayu and Death, the fifth, speed
forth.
Just as the body cannot live or act without the Soul, similarly
nothing in the created world can exist independent of Brahman,
who is the basis of all existence. His position is like that of a
king whom all must obey; hence it is said that the gods of sun,
moon, wind, rain, do His bidding. He is likened to an upraised
thunderbolt, because of the impartial and inevitable nature of
His law, which all powers, great or small, must obey absolutely.
IV
If a man is not able to know Him before the dissolution of the
body, then he becomes embodied again in the created worlds.
As soon as a man acquires knowledge of the Supreme, he is liberated; but if he
fails to attain such knowledge before his Soul is separated from the body,
then he must take other bodies and return again and again to this realm of
birth and death, until through varied experience he realizes the nature of the
Supreme and his relation to Him.
V
As in a mirror, so is He seen within oneself; as in a dream, so
(is He seen) in the world of the fathers (departed spirits); as
in water, so (is He seen) in the world of Gandharvas (the angelic
realm). As light and shadow, so (is He seen) in the world of
Brahma (the Creator).
When by means of a purified understanding one beholds God within, the image is
distinct as in a polished mirror; but one cannot have clear vision of the
Supreme by attaining to the various realms known as heavens, where one reaps
the fruit of his good deeds. It is only by developing one's highest
consciousness here in this life that perfect God-vision can be attained.
VI
Knowing that the senses are distinct (from the Atman) and their
rising and setting separate (from the Atman), a wise man grieves
no more.
A wise man never confounds the Atman, which is birthless and deathless, with
that which has beginning and end. Therefore, when he sees his senses and his
physical organism waxing and waning, he knows that his real Self within can
never be affected by these outer changes, so he remains unmoved.
VII
Higher than the senses is the mind, higher than the mind is the
intellect, higher than the intellect is the great Atman, higher
than the Atman is the Unmanifested.
VIII
Beyond the Unmanifested is the all-pervading and imperceptible
Being (Purusha). By knowing Him, the mortal is liberated and
attains immortality.
This division of the individual into senses, mind, intellect,
self-consciousness, undifferentiated creative energy and the Absolute Self is
explained in the commentary of verse XI, Part Third.
IX
His form is not to be seen. No one can see Him with the eye. He
is perceived by the heart, by the intellect and by the mind.
They who know this become immortal.
The Supreme, being formless, cannot be discerned by the senses, hence all
knowledge of Him must be acquired by the subtler faculties of heart, intellect
and mind, which are developed only through the purifying practice of
meditation.
X
When the five organs of perception become still, together with
the mind, and the intellect ceases to be active: that is called
the highest state.
The teacher now shows Nachiketas the process by which the transcendental
vision can be attained. he out-going senses,--seeing, hearing, smelling,
touching, tasting; the restless mind and the intellect: all must be indrawn
and quieted. The state of equilibrium thus attained is called the highest
state, because all the forces of one's being become united and focused; and
this inevitably leads to supersensuous vision.
XI
This firm holding back of the senses is what is known as Yoga.
Then one should become watchful, for Yoga comes and goes.
Yoga literally means to join or to unite the lower self with the Higher Self,
the object with the subject, the worshipper with God. In order to gain this
union, however, one must first disunite oneself from all that scatters the
physical, mental and intellectual forces; so the outgoing perceptions must be
detached from the external world and indrawn. When this is accomplished
through constant practice of concentration and meditation, the union takes
place of its own accord. But it may be lost again, unless one is watchful.
XII
He cannot be attained by speech, by mind, or by the eye. How can
That be realized except by him who says "He is"?
XIII
He should be realized as "He is" and also as the reality of both
(visible and invisible). He who knows Him as "He is," to him
alone His real nature is revealed.
This supersensuous vision cannot be gained through man's ordinary faculties.
By mind, eye, or speech the manifested attributes of the Divine can be
apprehended; but only one who has acquired the supersensuous sight can
directly perceive God's existence and declare definitely that "He is," that He
alone exists in both the visible and the invisible world.
XIV
When all desires dwelling in the heart cease, then the mortal
becomes immortal and attains Brahman here.
XV
When all the ties of the heart are cut asunder here, then the
mortal becomes immortal. Such is the teaching.
XVI
There are a hundred and one nerves of the heart. One of them
penetrates the centre of the head. Going upward through it, one
attains immortality. The other (hundred nerve-courses) lead, in
departing, to different worlds.
The nervous system of the body provides the channels through
which the mind travels; the direction in which it moves is
determined by its desires and tendencies. When the mind becomes
pure and desireless, it takes the upward course and at the time
of departing passes out through the imperceptible opening at the
crown of the head; but as long as it remains full of desires, its
course is downward towards the realms where those desires can be
satisfied.
XVII
The Purusha, the inner Self, of the size of a thumb, is ever
seated in the heart of all living beings. With perseverance man
should draw Him out from his body as one draws the inner stalk
from a blade of grass. One should know Him as pure and
deathless, as pure and deathless.
As has been explained in Part Fourth, verse XII, the inner Self,
although unlimited, is described as "the size of a thumb" because
of its abiding-place in the heart, often likened to a lotus-bud
which is similar to a thumb in size and shape. Through the
process of steadfast discrimination, one should learn to
differentiate the Soul from the body, just as one separates the
pith from a reed.
XVIII
Thus Nachiketas, having acquired this wisdom taught by the Ruler
of Death, together with all the rules of Yoga, became free from
impurity and death and attained Brahman (the Supreme). So also
will it be with another who likewise knows the nature of the
Self.
PEACE CHANT
May He (the Supreme Being) protect us both. 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!
Here ends this Upanishad
Kena-Upanishad
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