The Brihadaranyaka Upanishad - Ch-1. THIRD BRAHMANA:Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS - 1. Swami Krishnananda ----

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Saturday, September 11, 2021. 9:30. PM.
Chapter - I : Ch-1. THIRD BRAHMANA : Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS - 1. 
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After having gone through the whole process of creation and given some idea of what are the constituents of this creation; how things in creation are related to one another; in short, what is the internal connection between the world and the individuals in their relationship with the Creator; now, some important conclusion is drawn on the basis of this doctrine of the creation of the universe, namely, the way in which forces work in the world.


We have heard it said that there are divine forces and undivine forces, or, to put in a more intelligible phrase, the integrating forces and the disintegrating forces. The integrating powers are called the Devas, and the disintegrating ones are called the Asuras, the gods and the demons, which we hear of in the Epics and the Purāṇas and the mythological stories of religion. There is supposed to be a constant battle going on between the gods and the demons, the divine and the undivine forces, a subject that is dealt with also in the Sixteenth Chapter of the Bhagavadgītā, entitled 'Daivasura-Sampad-Vibhaga-Yoga', or the Yoga of the conflict between the divine and the undivine forces. We have heard these words repeated many times – the divine and the undivine. But, what do they actually mean? How do we know what is divine and what is undivine? What is the characteristic of a divine force and what is the nature of an undivine force? This is explained in the following section of the Bṛhadāraṇyaka Upaniṣhad, by way of an allegorical anecdote, a story. There was a war going on between the children of Prajāpati, a conflict between the elders and the youngsters, one may say, the gods and the non-gods, the Devas and the Asuras.

Mantras :

1.

"Dvayā ha prājāpatyāḥ, devāś cāsurāś ca. tataḥ kānīyasā eva devāḥ, jyāyasā asurāḥ, ta eṣu lokeṣv aspardhanta, te ha devā ūcuḥ, hantāsurān yajña udgīthenātyayāmeti.

2.

te ha vācam ūcuḥ, tvaṁ na udgāya iti, tatheti: tebhyo vāg udagāyat. yo vāci bhogas taṁ devebhya āgāyat. yat kalyāṇaṁ vadati tad ātmane; te vidur, anena vai na udgātrātyeṣya ntīti tam abhidrutya pāpmanāvidhyan, sa yaḥ sa pāpmā yad evedam apratirūpaṁ vadati, sa eva sa pāpmā."

3.

atha ha prāṇam ūcuḥ, tvaṁ na udgāya iti, tatheti: tebhyaḥ prāṇa udagāyat. yaḥ prāṇe bhogas taṁ devebhya āgāyat, yat kalyāṇaṁ jighrati tad ātmane, te vidur anena vai naudgātr ātyeṣyantῑti. tam abhidrutya pāpmanāvidhyan, sa yaḥ sa pāpmā yad evedam apratirūpaṁ jighrati sa eva sa pāpmā.

4.

atha ha cakṣur ūcuḥ, tvaṁ na udgāya iti tatheti: tebhyaś cakṣur udagāyat. yaś cakṣuṣi bhogas taṁ devebhya āgāyat, yat kalyāṇaṁ paśyati tad ātmane; te vidur anena vai na udgātrātyeṣyantīti. tam abhidrutya pāpmanāvidhyan, sa yaḥ sa pāpmā yad evedam apratirūpam paśyati, sa eva sa pāpmā.

5.

atha ha śrotram ūcuḥ, tvaṁ na udgāya iti, tatheti: tebhyaḥ śrotram udagāyat. yah śrotre bhogas taṁ devebhya āgāyat, yat kalyāṇaṁ śṛṇoti tad ātmane; te vidur anena vai na udgātrātyeṣyantῑti. tam abhidrutya pāpmanāvidhyan; sa yaḥ sa pāpmā yad evedam apratirūpaṁ śṛṇoti, sa eva sa pāpmā.

6.

atha ha mana ūcuḥ, tvaṁ na udgāya iti, tatheti: tebhyo mana udagāyat. yo manasi bhogas taṁ devebhya āgāyat, yat kalyāṇaṁ saṁkalpayati tad ātmane; te vidur anena vai na udgātrātyeṣyantīti. tam abhidrutya pāpmanāvidhyan; sa yaḥ sa pāpmā yad evedam apratirūpaṁ saṁkalpayati, sa eva sa pāpmā; evam u khalv etā devatāḥ pāpmabhir upāsṛjan, evam enāḥ pāpmanāvidhyan.

7.

  1. atha hemam āsanyam prāṇam ūcuḥ, tvaṁ na udgāya iti, tatheti: tebhya eṣa prāṇa udagāyat; te vidur anena vai na udgātrātyeṣyantīti. tam abhidrutya papmanāvidhyan; sa yathā aśmānam ṛtvā loṣṭo vidhvaṁseta, evaṁ haiva vidhvaṁsamānā viṣvañco vineśuḥ, tato devā abhavan, parāsurāḥ; bhavaty ātmanā parāsya dviṣan bhrātṛvyo bhavati ya evaṁ veda.

To be continued ....


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