Upanishads excerpt/Tantra of the Great Liberation excerpt

Discussion in 'Hinduism' started by Beautiful, Feb 17, 2020.

  1. Beautiful

    Beautiful Active Member

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    From the Mundaka-upanishad comes India's national emblem and motto "Satyameva Jayate" "Truth alone triumphs"

    satyameva jayate nānṛtaṃ
    satyena panthā vitato devayānaḥ
    yenākramantyṛṣayo hyāptakāmā
    yatra tat satyasya paramaṃ nidhānam

    Truth alone triumphs; not falsehood.
    Through truth the divine path is spread out
    by which the sages whose desires have been completely fulfilled,
    reach to where is that supreme treasure of Truth
    [​IMG]

    excerpts from the Mundaka-upanishad

    FIRST KHANDA.

    [...] but the higher knowledge is that by which the Indestructible (Brahman) is apprehended.'

    'That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.'

    'As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible.'

    The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'



    SECOND KHANDA.

    Manifest, near, moving in the cave (of the heart) is the great Being. In it everything is centred which ye know as moving, breathing, and blinking, as being and not-being, as adorable, as the best, that is beyond the understanding of creatures.

    That which is brilliant, smaller than small, that on which the worlds are founded and their inhabitants, that is the indestructible Brahman, that is the breath, speech, mind; that is the true, that is the immortal. That is to be hit. Hit it, O friend!

    Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! Then having drawn it with a thought directed to that which is, hit the mark, O friend, viz. that which is the Indestructible!

    Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then, as the arrow (becomes one with the target), he will become one with Brahman.

    In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

    He moves about becoming manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om! Hail to you, that you may cross beyond (the sea of) darkness!

    He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

    The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish when He has been beheld who is high and low (cause and effect)

    In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self.

    The sun does not thine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.

    That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.



    [​IMG]

    Mahanirvana Tantra
    Tantra of the Great Liberation
    Chapter 13 -Installation of the Devata

    PARVATI, the Mother of the three worlds, Her mind engrossed with thoughts for the purification of men polluted with the impurities of the Kali Age, humbly asked Mahesha, the Deva among Devas, who had thus spoken of the essence of all the Nigamas, which is the seed of heaven and final liberation (as follows):

    Shri Devi said:

    How should the form of Mahakali be thought of, She who is the Great Cause, the Primordial Energy, the Great Effulgence, more subtle than the subtlest elements?.

    It is only that which is the work of Prakriti which has form. How should She have form? She is above the most high. It behoves thee, O Deva! to completely remove this doubt of mine.

    Shri Sadashiva said:

    Beloved! I have already said that to meet the needsof the worshippers the image of the Devi is formed according to Her qualities and actions.

    As white, yellow, and other colours all disappear in black, in the same way, O Shailaja! all beings enter Kali.

    Therefore it is that by those who have attained the knowledge of the means of final liberation, the attributeless, formless, and beneficent Kalashakti is endowed with the colour of blackness.

    As the eternal and inexhaustible One image of Kala and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead. As She surveys the entire universe, which is the product of time, with Her three eyes – the Moon, the Sun, and Fire – therefore she is endowed with three eyes

    As She devours all existence, as She chews all things existing with her fierce teeth, therefore a mass of blood is imagined to be the apparel of the Queen of the Devas (at the final dissolution).

    As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel fear and grant blessings

    As She encompasses the universe, which is the product of Rajoguna, she is spoken of, O Gentle One! as the Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing with the universe. The Devi also, whose substance is intelligence, witnesseth all things

    It is for the benefit of such worshippers as are of weak intelligence that the different shapes are formed according to the attributes (of the Divinity.

    Shri Devi said:

    What merit does the worshipper gain who makes an image of the Great Devi of mud, stone, wood, or metal, in accordance with the representation described by Thee for the salvation of humanity, and who decks the same with clothes and jewels, and who, in a beautifully decorated house, consecrates it?.

    O Lord! out of Thy kindness for me, reveal this also, with all the particular rules according to which the image of the Devi should be consecrated.

    Thou hast already spoken of the consecration of Tanks, Wells, Houses, Gardens, and the images of Devas, but Thou didst not speak in detail

    I wish to hear the injunctions relating to them from thy lotus-mouth. Out of thy kindness, speak, O Para-meshana! if it pleases Thee.

    Shri Sadashiva said:

    O Parameshvari! this supreme essence about which Thou hast asked is very mysterious. Do thou, therefore, listen attentively.

    There are two classes of men – those who act with, and without, a view to the fruits of action. The latter attain final liberation. I am now speaking of the former.

    Beloved! the man who consecrates the image of a Deva goes to the region of such Deva, and enjoys that which is there attainable.

    He who consecrates an image of mud stays in such region for ten thousand kalpas. He who consecrates an image of wood stays there ten times that period. In the case of the consecration of a stone image the length of stay is ten times the latter period, and in the case of the consecration of a metal image it is ten times the last-mentioned period.

    Listen to the merit which is acquired by the man who, in the name of any Deva, or for the attainment of any desire, builds and consecrates and gives away a temple made of timber and thatch and other materials, or renovates such a temple, decorated with flags and images of the carriers of the Deva

    He who gives away a thatched temple shall live in the region of the Devas for one thousand koti years.

    He who gives away a brick-built temple shall live a hundred times that period, and he who gives away a stone-built temple, ten thousand times the last-mentioned period.

    Adya! the man who builds a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras, and will there have enjoyment in their company.

    He who dedicates trees and gardens goes to the region of the Devas, and lives in celestial houses surrounded by Kalpa trees in the enjoyment of all desired and agreeable enjoyments.

    Those who give away ponds and the like for the comfort of all beings are washed of all sins, and, having attained the blissful region of Brahma, reside there a hundred years for each drop of water which they contain.

    Devi! the man who dedicates the image of a Vahana for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him


     
    Last edited: Feb 17, 2020
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  2. Aupmanyav

    Aupmanyav Search, be your own guru.

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    Māndukya Upanishad (the whole of it):

    1. OM! This Imperishable Word is the whole of this visible universe. Its explanation is as follows: What has become, what is becoming, what will become – verily, all of this is OM. And what is beyond these three states of the world of time – that too, verily, is OM.

    2. All this, verily, is Brahman. The Self is Brahman. This Self has four quarters.

    3. The first quarter is Vaiśvānara. Its field is the waking state. Its consciousness is outward-turned. It is seven-limbed and nineteen-mouthed. It enjoys gross objects.

    4. The second quarter is taijasa. Its field is the dream state. Its consciousness is inward-turned. It is seven-limbed and nineteen-mouthed. It enjoys subtle objects.

    5. The third quarter is prājña, where one asleep neither desires anything nor beholds any dream: that is deep sleep. In this field of dreamless sleep, one becomes undivided, an undifferentiated mass of consciousness, consisting of bliss and feeding on bliss. His mouth is consciousness.

    6. This is the Lord of All; the Omniscient; the Indwelling Controller; the Source of All. This is the beginning and end of all beings.

    7. That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness, nor the two together; not an undifferentiated mass of consciousness; neither knowing, nor unknowing; invisible, ineffable, intangible, devoid of characteristics, inconceivable, indefinable, its sole essence being the consciousness of its own Self; the coming to rest of all relative existence; utterly quiet; peaceful; blissful: without a second: this is the Ātman, the Self; this is to be realized.

    8. This identical Ātman, or Self, in the realm of sound is the syllable OM, the above described four quarters of the Self being identical with the components of the syllable, and the components of the syllable being identical with the four quarters of the Self. The components of the Syllable are A, U, M.

    9. Vaiśvānara, whose field is the waking state, is the first sound, A, because this encompasses all, and because it is the first. He who knows thus, encompasses all desirable objects; he becomes the first.

    10. Taijasa, whose field is the dream state, is the second sound, U, because this is an excellence, and contains the qualities of the other two. He who knows thus, exalts the flow of knowledge and becomes equanimous; in his family there will be born no one ignorant of Brahman.

    11. Prājña, whose field is deep sleep, is the third sound, M, because this is the measure, and that into which all enters. He who knows thus, measures all and becomes all.

    12. The fourth is soundless: unutterable, a quieting down of all relative manifestations, blissful, peaceful, non-dual. Thus, OM is the Ātman, verily. He who knows thus, merges his self in the Self – yeah, he who knows thus.

    Om śantih; śantih; śantih! Om Peace! Peace! Peace!
     
  3. Aupmanyav

    Aupmanyav Search, be your own guru.

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    Māndukya is an atheist Upanishad. Ishāvāsya is a theist Upanishad.

    So, here is the Ishāvāsya Upanishad (the whole of it):

    1. All this should be covered by the Lord, whatsoever moves on the earth. By such a renunciation protect (thyself). Covet not the wealth of others.

    2. By performing karma in this world (as enjoined by the scriptures) should one yearn to live a hundred years. Thus action does not bind thee, the doer. There is no other way than this.

    3. Those worlds of Asuras (demons) are enshrouded by blinding gloom. Those who are the slayers of the Self go to them after death.

    4. Unmoving, It is one, faster than the mind. The senses cannot reach It, for It proceeds ahead. Remaining static It overtakes others that run. On account of Its presence, Matarsiva (the wind) conducts the activities of beings.

    5. It moves; It moves not. It is far; It is near. It is within all; It is without all.

    6. He who perceives all beings in the Self alone, and the Self in all beings, does not entertain any hatred on account of that perception.

    7. When a man realizes that all beings are but the Self, what delusion is there, what grief, to that perceiver of oneness?

    8. That (Self) is all-pervading, radiant, bodiless, soreless, without sinews, pure, untainted by sin, the all-seer, the lord of the mind, transcendent and self-existent. That (Self) did allot in proper order to the eternal Prajapatis known as samvatsara (year) their duties.

    9. Those who worship avidya (karma born of ignorance) go to pitch darkness, but to a greater darkness than this go those who are devoted to Vidya (knowledge of the Devatas).

    10. Different indeed, they say, is the result (attained) by vidya and different indeed, they say, is the result (attained) by avidya. Thus have we heard from the wise who had explained it to us.

    11. He who knows both vidya and avidya together, transcends mortality through avidya and reaches immortality through vidya.

    12. To pitch darkness they go who worship the Unmanifested (Prakriti). To a greater darkness than this go those who are devoted to the Manifested (Hiranyagarbha).

    13. Different indeed, they say, is the result (attained) by the worship of the Manifested and different indeed, they say, is the result (attained) by the worship of the Unmanifested. Thus have we heard from the wise who had explained it to us.

    14. He who knows both the Unmanifested and the destructible (Hiranyagarbha) together, transcends death by the (worship of) the destructible and attains immortality by the (worship of ) the Unmanifested.

    15. The face of the Truth (ie., Purusha in the solar orb) is veiled by a bright vessel. Mayst thou unveil it, O Sun, so as to be perceived by me whose dharma is truth.

    16. O nourisher, pilgrim of the solitude, controller, absorber (of all rasas), offspring of Prajapati, cast away thy rays, gather them up and give up thy radiating brilliance. That form of thine, most graceful, I may behold. He, the Purusha (in the solar orb), I am.

    17. Let (my) vital air (prana) now attain the immortal Air (all-pervading Self); then let this body be reduced to ashes. Om, O mind, remember - remember that which has been done, O mind, remember - remember that which has been done.

    18. O Fire, O Deva, knower of all our actions or all our knowledge, lead us by the good path for enjoying the fruits of actions. Liberate us from our deceitful sins. We offer thee ever more our words of adoration.

    19. Om! That is full; this is full, (for) from the full the full (indeed) arises.
    When the full is taken from the full, what remains is full indeed.
    Om ! Peace ! Peace ! Peace !
     
  4. Beautiful

    Beautiful Active Member

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    AUM.
    Thankyou for these beautiful pieces sweet friend.

    He who knows both the Unmanifested and the destructible (Hiranyagarbha) together, transcends death by the (worship of) the destructible and attains immortality by the (worship of ) the Unmanifested.

    Long live Purusha and Long live the world.
    A little hymm for for world peace;

    Sahasra Sheershaa Purushah: Sahasraakshas Sahasrapaath
    Sabhoomim Visvatho Vruthvaa Athyathishta Dhasaangulam

    1. A thousand heads has the Universal man, Purusha; as also a thousand eyes and a thousand feet He has. He spreads over the earth on all sides and beyond it as far as ten fingers can count. [Infinite numbers, without a beginning or end.]


    Purusha Ye've'dhagum Sarvam Yath Bhootham Yascha Bowyam
    Uthamru Thathvath Esaanah: Yadhannenaathi Rohathi

    2. Purusha, the Man, is all that has been in the past,all that is coming and all that exists now. He is the ruler of immortality, as He comes out beyond everything and grows through food.

    Ethaa Vaanasya Mahimaa Athojyaa Yaaguscha Poorushah
    Paadhosya Visvaa Bhoothaani Thripaadhasyaa Mruthandhivi

    3. What we see here is all the greatness of this Purusha, the Man, and is yet more than this. All creatures of this universe is only a quarter of Him and the other three quarters are what is remaining immortal in Heaven.

    Thripdoorthva Udhaith Purushah: Paathos -e'haabhavaath Punah
    Thatho Vishvang Vyakraamath Saasanaana Sane Abhi

    4. This three fourths of Purusha arise beyond the universe. One fourth of him only arose again and again here on earth. Thence, as He spread in all directions, appeared all those creations that eats food and that which eats not on this earth.

    Thasmaadh viraadajaayatha Viraajo Adhipoorushah: |
    Sajaatho Athyarikshatha Pascaadhbhoomim -athopuraha

    5. From him the brilliant Viraaj was born, from Viraj came the primal Purusha.
    When he was born, he spread beyond the earth, on all the sides to create all beings.



    Namaskar. God bless.
     

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