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
Brahman here does not mean a personal Deity. There is a Brahma, the first
person of the Hindu Trinity; but Brahman is the Absolute, the One without a
second, the essence of all. There are different names and forms which
represent certain personal aspects of Divinity, such as Brahma the Creator,
Vishnu the Preserver and Siva the Transformer; but no one of these can fully
represent the Whole. Brahman is the vast ocean of being, on which rise
numberless ripples and waves of manifestation. From the smallest atomic form
to a Deva or an angel, all spring from that limitless ocean of Brahman, the
inexhaustible Source of life. No manifested form of life can be independent
of its source, just as no wave, however mighty, can be independent of the
ocean. Nothing moves without that Power. He is the only Doer. But the Devas
thought: "This victory is ours, this glory is ours."
II
The Brahman perceived this and appeared before them. They did
not know what mysterious form it was.
III
They said to Fire: "O Jataveda (All-knowing)! Find out what
mysterious spirit this is." He said: "Yes."
IV
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Agni, I am Jataveda," he (the Fire-god) replied.
V
Brahman asked: "What power resides in thee?" Agni replied: "I can
burn up all whatsoever exists on earth."
VI
Brahman placed a straw before him and said: "Burn this." He
(Agni) rushed towards it with all speed, but was not able to burn
it. So he returned from there and said (to the Devas): "I was
not able to find out what this great mystery is."
VII
Then they said to Vayu (the Air-god): "Vayu! Find out what this
mystery is." He said: "Yes."
VIII
He ran towards it and He (Brahman) said to him: "Who art thou?"
"I am Vayu, I am Matarisva (traveller of Heaven)," he (Vayu)
said.
IX
Then the Brahman said: "What power is in thee?" Vayu replied: "I
can blow away all whatsoever exists on earth."
X
Brahman placed a straw before him and said: "Blow this away." He
(Vayu) rushed towards it with all speed, but was not able to blow
it away. So he returned from there and said (to the Devas): "I
was not able to find out what this great mystery is."
XI
Then they said to Indra: "O Maghavan (Worshipful One)! Find out
what this mystery is." He said: "Yes"; and ran towards it, but
it disappeared before him.
XII
Then he saw in that very space a woman beautifully adorned, Uma
of golden hue, daughter of Haimavat (Himalaya). He asked: "What
is this great mystery?"
Here we see how the Absolute assumes concrete form to give
knowledge of Himself to the earnest seeker. Brahman, the
impenetrable mystery, disappeared and in His place appeared a
personal form to represent Him. This is a subtle way of showing
the difference between the Absolute and the personal aspects of
Deity. The Absolute is declared to be unknowable and
unthinkable, but He assumes deified personal aspects to make
Himself known to His devotees. Thus Uma, daughter of the
Himalaya, represents that personal aspect as the offspring of the
Infinite Being; while the Himalaya stands as the symbol of the
Eternal, Unchangeable One.
Part fourth
I
She (Uma) said: "It is Brahman. It is through the victory of
Brahman that ye are victorious." Then from her words, he (Indra)
knew that it (that mysterious form) was Brahman.
Uma replied to Indra, "It is to Brahman that you owe your victory. It is
through His power that you live and act. He is the agent and you are all only
instruments in His hands. Therefore your idea that 'This victory is ours,
this glory is ours,' is based on ignorance." At once Indra saw their mistake.
The Devas, being puffed up with vanity, had thought they themselves had
achieved the victory, whereas it was Brahman; for not even a blade of grass
can move without His command.
II
Therefore these Devas,--Agni, Vayu and Indra--excel other Devas,
because they came nearer to Brahman. It was they who first knew
this spirit as Brahman.
III
Therefore Indra excels all other Devas, because he came nearest
to Brahman, and because he first (before all others) knew this
spirit as Brahman.
Agni, Vayu and Indra were superior to the other Devas because they gained a
closer vision; and they were able to do this because they were purer; while
Indra stands as the head of the Devas, because he realized the Truth directly,
he reached Brahman. The significance of this is that whoever comes in direct
touch with Brahman or the Supreme is glorified.
IV
Thus the teaching of Brahman is here illustrated in regard to the
Devas. He dashed like lightning, and appeared and disappeared
just as the eye winks.
The teaching as regards the Devas was that Brahman is the only Doer. He had
appeared before them in a mysterious form; but the whole of the unfathomable
Brahman could not be seen in any definite form; so at the moment of vanishing,
He manifested more of His immeasurable glory and fleetness of action by a
sudden dazzling flash of light.
V
Next (the teaching) is regarding Adhyatman (the embodied Soul).
The mind seems to approach Him (Brahman). By this mind (the
seeker) again and again remembers and thinks about Brahman.
Only by the mind can the seeker after knowledge approach Brahman, whose nature
in glory and speed has been described as like unto a flash of lightning. Mind
alone can picture the indescribable Brahman; and mind alone, being swift in
its nature, can follow Him. It is through the help of this mind that we can
think and meditate on Brahman; and when by constant thought of Him the mind
becomes purified, then like a polished mirror it can reflect His Divine Glory.
VI
That Brahman is called Tadvanam (object of adoration). He is to
be worshipped by the name Tadvanam. He who knows Brahman thus,
is loved by all beings.
Brahman is the object of adoration and the goal of all beings.
For this reason he should be worshipped and meditated upon as
Tadvanam. Whoever knows Him in this aspect becomes one with Him,
and serves as a clear channel through which the blessings of
Brahman flow out to others. The knower of God partakes of all
His lovable qualities and is therefore loved by all true
devotees.
VII
The disciple asked: O Master, teach me the Upanishad. (The
teacher replied:) The Upanishad has been taught thee. We have
certainly taught thee the Upanishad about Brahman.
VIII
The Upanishad is based on tapas (practice of the control of body,
mind and senses), dama (subjugation of the senses), karma (right
performance of prescribed actions). The Vedas are its limbs.
Truth is its support.
IX
He who knows this (wisdom of the Upanishad), having been cleansed
of all sin, becomes established in the blissful, eternal and
highest abode of Brahman, in the highest abode of Brahman.
Here ends this Upanishad.
This Upanishad is called Kena, because it begins with the
inquiry: "By whom" (Kena) willed or directed does the mind go
towards its object? From whom comes life? What enables man to
speak, to hear and see? And the teacher in reply gives him the
definition of Brahman, the Source and Basis of existence. The
spirit of the Upanishads is always to show that no matter where
we look or what we see or feel in the visible world, it all
proceeds from one Source.
The prevailing note of all Vedic teaching is this: One tremendous
Whole becoming the world, and again the world merging in that
Whole. It also strives in various ways to define that Source,
knowing which all else is known and without which no knowledge
can be well established. So here the teacher replies: That which
is the eye of the eye, the ear of the ear, that is the
inexhaustible river of being which flows on eternally; while
bubbles of creation rise on the surface, live for a time, then
burst.
The teacher, however, warns the disciple that this eye, ear,
mind, can never perceive It; for It is that which illumines
speech and mind, which enables eye and ear and all
sense-faculties to perform their tasks. "It is distinct from the
known and also It is beyond the unknown." He who thinks he knows
It, knows It not; because It is never known by those who believe
that It can be grasped by the intellect or by the senses; but It
can be known by him who knows It as the basis of all
consciousness.
The knower of Truth says, "I know It not," because he realizes
the unbounded, infinite nature of the Supreme. "Thou art this
(the visible), Thou art That (the invisible), and Thou art all
that is beyond," he declares. The ordinary idea of knowledge is
that which is based on sense preceptions; but the knowledge of an
illumined Sage is not confined to his senses. He has all the
knowledge that comes from the senses and all that comes from
Spirit.
The special purpose of this Upanishad is to give us the knowledge
of the Real, that we may not come under the dominion of the ego
by identifying ourselves with our body, mind and senses. Mortals
become mortals because they fall under the sway of ego and depend
on their own limited physical and mental strength. The lesson of
the parable of the Devas and Brahman is that there is no real
power, no real doer except God. He is the eye of the eye, the
ear of the ear; and eyes, ears, and all our faculties have no
power independent of Him. When we thus realize Him as the
underlying Reality of our being, we transcend death and become
immortal.
OM! PEACE! PEACE! PEACE!Источники и права
