112 Upanishads (Sanskrit Text, English Translation, An Exhaustive Introduction & Index of Verses) 2 Volume Set [Hardcover ed.] 8171102433, 9788171102433

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(Sanskrit Text, English Translation, An Exhaustive Introduction & Index of Verses)

P ARIMAL SANSKRIT SERIES NO. 73

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·112 UPANISADS .

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(AN EXHAUSTIVE INTRODUCTION, SANSKRIT TEXT, ENGLISH TRANSLATION & INDEX OF VERSES)

Thoroughly RevisedNew Edition

Vol.1 Translated by

Board of Scholars Editors

K. L. Joshi O. N. Bimali Bindiya Trivedi

PARIMAL PUBLICATIONS DELHI

Published by

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Fifth Reprint Edition: Year 2016

ISBN: 978-81-7110-243-3 (Set) 978-81-7110-244-0 (Vol. I) Price: f 1800.00 (Set of 2 Vols;)

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INTRODUCTION The Upani~ads are philosophical and theological mystical treatises forming the third division of the Veda; the preceding portions being the Mantras or Hymns, which are largely prayers, and the Brahmal).as or sacrificial rituals- the utterance, successively, of poet, priest and philosopher. There are two great departments of the Veda. The first is called Karma-kaQ.om to him. Next. is the worship for him who has no children. (Let him say) 'Increase, 0 Soma, may vigour . come to you; 'May the milky juices flow round you, may the sacrificial offerings;' 'That .beam (named. Su~Umna) which the adityas gladden~· Having muttered these .three rks, let him tum his right artn round (saying), 'Gladden not by our breath or children or cattle, him who hates us and whom we hate; gladden us. by his breath, his c;hildren and his cattle. Thus !tum the turning oflndra, I.turn the turning of the sun;'

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112 UPANll>ADS

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Next on the day of the full moon let him in this same way adore the moon when it is seen in front of him, (saying), 'You are Soma, the brilliant, the wise, the five-mouthed, the lord of creatures. The Brahman is one mouth of your, with that mouth you eat kings, with that mouth make me to eat food, The king is one mouth of your, with that mouth you eat common men, with that mouth make me to eat food. The hawk is ohe mouth of your, with that mouth you eat birds, with that mouth make me to eat food. The fire is one mouth of your, with that mouth you eat this world, with that mouth make me to eat food. The fifth mouth is in you yourself, with that mouth you eat all beings, with that mouth, make me to eat food. Destroy not our life or children or cattle; whoso hate us and whoso we ·hate, destroy his life, his children, his cattle. Thus do I turn the turning of the deities, I turn the turning of the sun.' He, thus saying, turns his right arm round.

~ tj~~µe,:.tl}.~re' is.no\_truthposgibte.Youregard a thing auspiciQUS ~ inauspicious, ·then.~~spic~b.tr~ness -is_ desired :'{as._·_ Separate},froin ·:ihauspi~iousness. _.if you _, r~gard fear a!l)l~n'"feai,: the1;i fear will aris~ -oµt :hf ntm~fear. If -bondage_ sihould :become emancipatin, -then. )n tlie .absJne~: of• bondage be no eruanc;ip~tion. If birth should imply de~th, th~'iibsence,ofbirth,-there is rio,death. If'thou; should imply.'l', theniri the absence off£thou;: th.~re is 110 ·r' if'this' should be' 'that\''this; does n.ofexistin the absence of 'that'. If being should imply nor being; the~ 1mn-l1efog will imply befog. If an effect implies a cause/their in th~ absence of effect, ihere is no cause. If duality implies . duallty}there. is' no nort~deality: -If there .should be the · n9n-duality; them. in the absence seen, then. there' is the -eye (or sight);'iti the absence' of the s·een, there is eye. In the absence of the interior, there is no exterior;Ifthere_ should l,e fullne!lS, then non-fullness is possible. Therefore (all) this exists nowhere. Neither you: rior],' no~- this nor these exist . There exists no (object_ of) compatjson .in the. tru_e _ qne. -Ther~. is no ;imile in -the -unborn. There is (in it) no mind tothi~k.' lam the. supreme Brahman. This world isBrahman only. Thou and I are Brahman only. I am cinmatra simply, and there_ is no not-Atman. Rest assured of it. This universe is not (really -at. all). It was nowhere produced and stays nowhere. ~ome say that pitta is the universe; Not at all. It exist not. Neither the universe nor citta nor ahamkara nor Jiva exists (really): Neither the creation of Maya nor Maya itself exists (really). Feat does not" (really) exit. Actor, action, hearing, thinking, the two' samadhis, the measurer, .the measure, ajfiiina . and· aviveka:- none of these exists (truly) - .-~ .. ., ' . ~, . .

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TEJO~BINDU UPANISAD.

519

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anywhere. Therefore the more moving considerations and the three lcinds of relationship exist not There· is ·no.:Gangai no Qaya, no sefu {bridge), no elements or . anything else; rio ¢arth; water, :fire, vayth and akilsa anywhere, no Devas; nt{guardians o(' the four quarters, no Vedas, no .(}uru, no distance, no proximity~ no time, no middle, no non-duality,· no· turth,_ no urttn.ith, bondage, 'no. emancipaticm/.··nd· Sat, no .asat, no . ·happiness, etc., no das{ 110 rrtdtiori, no caste; and wodclly'.btrsiness. ·•.

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. ·.. · ~.ll.is Brahman o~ly:1:1nd 11othingelse~ all-i~·Brahman only and nothing else. There . ·. exists then•n.Qthing (or statement) as thaf'ct>nsciousneSs>alone is·'; there is (then} no saying · such a:s ·. 'Cit is I':' state!Jleht 'l,am Bralirr1an' :does not exist {theh); nor does exist (then} .·. the statemeµt : 'I am the eternally pure', What~vet is uttered by t.he mouth, whatever is thought by·. manas,. whatever· is :detentlined by buddh1, whatever. is cognized by citta.:c:_ all these do ·not exist there is no Ygfa or yogathen. All are and· a,re not. N'eitherday nor
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