|
Brahma Upanishad or Brahmopanishad ((サンスクリット:ब्रह्मोपनिषत्)) is one of the 108 Upanishadic Hindu scriptures, written in Sanskrit. It is one of the 32 Upanishads under the Krishna Yajurveda. It classified as a Sannyasa Upanishad. It deals with the Atma (soul) and its four ''avastha''s (states of consciousness) and four seats; the seats for the purpose of achieving dhyana (mediation) of the Nirguna Brahman (the Formless ''Brahman'') . It is presented as a conversation between Sage Pippalada and Shaunaka Mahashala. In ''Chandogya Upanishad'' (Chapter III.xi.3), it is stated that for a person with the knowledge of Brahma Upanishad, there is no sunrise or sunset and the day is eternal. ==Contents== There are two versions of this Upanishad, the South Indian edition does not contain some of the starting verses and the end. Shaunaka Mahashala asks Sage Pippalada to explain the role of ''Brahman'' (the Supreme One), how he resides in divine beings, what are their Vāc voices, how and where does his power originate, and how can he be defined. Pippalada explains that Brahma resides in Brahmapura, symbolized by the human body. He embodies divine wisdom which represents the Prana (life-Force) the Atma (soul). Atma represents life and death. Its form is the shining Brahman that resides in one’s body giving it a glow, and which controls everything. The wisdom of Brahman is Prana, the Atma, which encompasses the glory of the Atma and the life of the gods. The jiva (the living being), controls all its senses similar to a spider which, with a single thread, weaves its web and also withdraws the web into itself through the same thread. In a similar way, Prana also retracts drawing all of its creations. Prana is drawn into the Brahman through the subtle nerve chords called nadi, which is the Devadatta (in-dwelling deity). It is comparable to the way the falcon considers the air as its means of communication to reach its abode. In the same way, during ''Sushupti'' (dreamless sleep), a person attains one’s own abode with no effect, even when he is beaten with a stick or not experiencing the merits or demerits of his religious actions. Another simile mentioned to emphasize the happiness enjoyed by Devadutta is the aspect of a child enjoying the spontaneous joy without aspiring for any fruit. As Brahman is the Supreme Being, he enjoys Light (''jyoti'') when he desires it. In a similar fashion, he reaches the state of “dream-plane” which could be compared to the evolution process of a caterpillar. A caterpillar, which moves from its first grass or leaf abode to the next leaf, puts its foot forward to get a firm footing there before leaving its original abode; this is said to be a state of the Jagrata or waking state. Brahman, as the Devadatta, possess eight sacrificial cups (skulls). He is the source of all Vedas and gods, which are as integral to the body as the breasts. During the waking state, he is ordained to have the power to expand, “and is the inner mover”. He is said to represent "a bird (Khaga), a crab (Karkata), akas (sky) or pushkara, Atma and Brahman". It is this 'being' or 'Self', which gets extended into all 'world beings'. He becomes Brahman, the Supreme, with support from all beings and the “Kshetragna”. The South Indian edition begins here.〔 As Purusha, Brahman has four features or seats which are the navel, the heart, the throat, and the head. From these emanate the four aspects through which Brahman is effulgent. These are the state of wakefulness representing God Brahma; the state of dreaming which denotes God Vishnu; the state of "dreamless sleep", Rudra's form; and the "transcendental" (independent of the material world), state in which Brahma is supreme. The Para Brahman (Supreme Brahman) who occupies a central shining place among the Aditya, Vishnu, Ishvara, purusha, prana, jiva, and Agni is devoid of mind (Manas), ear, hand, feet and light. Explaining the meaning of Para Brahman, Pippalada elaborates stating that the worlds are neither existing nor non-existing, same is the status of scriptures, gods and sacrifices in presence of Brahman. In the similar way, neither relationships like mother, daughter-in-law exist or not-exist; castes neither exists or not-exist; neither is the hermit existing nor non-existing; and what shines is thus only the One Highest Brahman. The Akasha in the metaphysical sense of consciousness (Chidakasha) lies in the recess within the heart: Knowing this is realization of the Lord and all knowledge. The gods, pranas, the divine light all reside in this heart; with the three stringed holy thread on; all of these have manifested with the Prajapati who gives long life and prosperity. However, for one who is conscious of the Brahman wearing the sacred thread has no significance, as without it he is able to attain knowledge which is supreme. As one gets release from this world and enjoys peace, that is the state when eyes represents wakefulness, throat indicates a dreaming state, heart represents a state of dreamless sleep, and the top of the head is where self consciousness is realized. In conclusion, it is explained that the Atma is Brahman which is omnipotent, pervades the whole universe in the same way as ghee (butter) is found in milk. Self Realization or ''Atma Vidya'' can be achieved through ''tapas'' (austere practices). The South Indian recession ends here. Further, the text talks about doing the ''Sandhyavandanam'' rites at twilight.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Brahma Upanishad」の詳細全文を読む スポンサード リンク
|