Author Topic: CHAPTER 5 - SECTION 5  (Read 187 times)


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« on: April 06, 2019, 04:19:09 PM »
5.5.1. This section is in praise of the Satya-Brahman. He has been called great, adorable and first-born (V. iv. 1).
How is he the first-born?
This is being explained: This was but water in the beginning. ‘Water’ here means the oblations that are connected with rites such as the Agnihotra. They are called water because they are liquid. This ‘water,’ after the rites are finished, maintains its connection with them in some invisible, subtle form, and is not alone, but united with the other elements; but it is given prominence on account of its connection with the rites. All the elements, which before their manifestation remain in an undifferentiated state, are together with the agent designated as water. That water, which is the seed of the universe, remains in its undifferentiated form. This entire universe, differentiated into name and form, was just this water in the beginning, and there was no other manifested object. Then that water produced Satya; therefore the Satya-Brahman is the first-born. The manifestation of the undifferentiated universe is what is spoken of here as the birth of Hiraynagarbha or Sutratman. Satya is Brahman. Why? Because of his greatness.

How is he great?
This is being explained: Because he is the projector of everything. How? The Satya-Brahman (produced) Prajapati, the lord of all beings, Viraj, of which the sun etc. are the organs. The verb ‘produced’ is understood. Prajapati, Viraj, produced the gods. Since everything was produced in this order from the Satya-Brahman, therefore he is great. But how is he adorable? This is being explained: Those gods who were thus produced meditate upon that Satya-Brahman, even superseding their father Viraj. Hence this first-born great one is adorable. Therefore he should be meditated upon with one’s whole heart. The name of the Satya-Brahman also is Satya. This consists of three syllables. What are they? ‘Sa’ is one syllable, ‘Ti’ is another syllable. The i has been added to t for facility of indication. ‘Ya’ is the third syllable. Of these, the first and last syllables, ‘Sa’ and ‘Ya,’ are truth, being free from the form of death. In the middle is untruth.
Untruth is death, for the words ‘Mrtyu’ (death) and ‘Anrta’ (untruth) have both a t in them. This untruth, the later t, which is a form of death, is enclosed or encompassed on either side by truth, by the two syllables ‘Sa’ and ‘Ya’, which are forms of truth. Hence it is negligible, and there is a preponderance of truth. One who knows as above, knows the preponderance of truth and the insignificance of all death or untruth, is never hurt by untruth that he may have uttered unawares.

5.5.2. Now a meditation on different parts of the body of the Satya-Brahman is being described: That which is Satya, the first-born Satya-Brahman, is that sun. Who is he? The being who is in that orb, who thinks he is the sun, and the being who is in the right eye. They are both Satya-Brahman; the word
‘and’ shows this connection. Because these two, the beings in the sun and the eye, are but different forms of the Satya-Brahman, therefore they rest on each other, the solar being rests on the ocular being and vice versa, for there is a relation of mutual helpfulness between the self as identified with different parts of the body and the presiding deities. How they rest on each other is being explained: The former, the solar being, rests on the latter, the being (individual self) who is identified in this body with the eye, through the rays, helping the other with his light. And the latter, the being who is in the eye, rests on the former, the being who is identified among the gods with the sun, through the function of the eyes, helping that deity (by revealing him). When a man, the individual self or the experiencer inhabiting this body, is about to leave the body, the solar being, who is the presiding deity of the eye, withdraws his rays and maintains a blank, indifferent pose. Then he, the individual self, sees the solar orb as clear, shorn of its beams, like the moon. This portent of death is incidentally mentioned, so that a man may be careful and take necessary steps. The rays no more come to him: In the discharge of their master’s duties, they used to do so before with regard to the being who is identified with the eye, in order to help him; but considering those duties finished, as it were, they no more come to him. Hence this mutual helpfulness between them shows that both are parts of the same Satya-Brahman.

5.5.3. Now, of this being who is in the solar orb, called Satya, the Vyahrtis (Bhur, Bhuvar and Svar) are the limbs. How? The Vyahrti called ‘Bhur’ is his head, because it comes first. The Sruti itself points out the similarity between them: There is one head, and there is this one syllable, Bhur. Each is one in number. The word ‘Bhuvar’ is the arms, because both are two in number. There are two arms, and there are these two syllables. Similarly the word ‘Svar’ is the feet, for there are two feet, and there are these two syllables. The word ‘Pratistha’ means the feet, for they help one to stand. The secret name of this Satya-Brahman who has the Vyahrtis as his limbs --- that name, called by which that Brahman turns to us, as it happens with us --- is ‘Ahar.’ He who knows as above, that ‘Ahar’ is derived from the root ‘Han’ or ‘Ha,’ meaning, ‘to kill or to shun,’ destroys and shuns evil.

5.5.4. Similarly of this being who is in the right eye, the syllable ‘Bhur’ is the head, etc. to be explained as before. His secret name is ‘Aham’ (I), because he is the inner self. He who knows, etc. already explained.