Para Brahma Upanishad: Unterschied zwischen den Versionen

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2. Über den vitalen Atem und über die [[Nadis]] residieren die vier Gottheiten Vishva, Viraj, Otir und Turya.  
2. Über den vitalen Atem und über die [[Nadis]] residieren die vier Gottheiten Vishva, Viraj, Otir und Turya.  


(The former two active in Rama and Arama get fatigued in the waking and dreaming states and rest during) deep sleep as a hawk flying in the sky. Just as a hawk flying in the sky goes (when fatigued) into its abode, the nest, so the speaker (the Self) after remaining in this (waking) and the other (dreaming state, rests in deep sleep). This Self (while resting) in the golden transcendent sheath (of the ether of the heart) and being immortal is active in the three nadis (Rama, etc.,). (The first pada of this being avidya) it remains in the state of Brahman in the three quarters. The remaining pada (the Jiva) attains (its natural state) and then follows (i.e. attains liberation). Hence the speaker of elsewhere (the Jiva in the avidya) and the other (the Tripada Brahman are fancied to be different and thereby the Jiva wanders in bondage.
(Die vorherigen zwei, die in Rama und Arama tätig sind, werden in den wachen und träumenden Zuständen ermüdet und ruhen  während des tiefen Schlafes und fliegen awie ein Falke  in den Himmel.  
So wie ein am  Himmel fliegender Falke in seinen Aufenthaltsort, das Nest, geht, so bleibt der Sprecher (das Selbst), nachdem er in diesem (Wachen) und dem anderen (Träumzustand) verblieben ist.  


Der Jiva verbleibt in der goldenen transzendenten Hülle (des Äthers des Herzens, trotzdem er die Zustände des Wachens usw. erfährt, aufgrund des Avidya). Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.,); and it is not tainted by good or bad acts (such as the optional) charitable deeds. It is similar to a small boy who experiences joy without specific desires (in whatever thing that comes to him). Just as the luminous being (Jiva), (after getting fatigued in the waking and dreaming states) welcomes the joy of deep sleep, so it experiences bliss by realizing (its oneness with) the supreme effulgence (Brahman), which gives all round lustre to luminaries (such as the sun). Thus the heart (chitta) merges itself in the highest (Brahman) and thus realizing the Paramatman enjoys bliss. The pure colour (i.e. the state of non-distinction) arises from the (grace of) Ishvara. Again by the same path of turya-svapna (dreaming in the fourth state) he gives rest to the Self. Just as a leech moves from one position to another (the Jiva moves from the waking state of the turya to the dreaming state of the turya); this desire (to move from one state to another in the turya) arises due to (the grace of) Ishvara. By this the Jiva enjoys itself (by means of the distinctionful and distinctionless deep meditation, Savikalpa and Nirvikalpa Samadhi).
Dieses unsterblich Selbst  in der goldenen transzendenten Hülle (des Äthers des Herzens), ist aktiv in den drei [[Nadis]]. Es bleibt im Zustand von Brahman in den drei Vierteln. Das übrige Pada (das Jiva) erreicht (sein natürlicher Zustand) und folgt dann (d.e. erreicht Befreiung). Daher wird der Sprecher von anderswo (der Jiva in der Avidya) und der andere (die Tripada Brahman sind anders geplant und dadurch wandert der Jiva in Knechtschaft.
 
Das übrigbleibende Pada (der Jiva) erlangt (seinen natürlichen zustand) und folgt dann(i.e. attains liberation).
Daher wird der Sprecher von anderswo (der Jiva in der Avidya) und der andere (das Tripada Brahman) sind anders geplant und dadurch wandert der Jiva in Gebundenheit.
 
Der Jiva verbleibt in der goldenen transzendenten Hülle (des Äthers des Herzens), trotzdem er die Zustände des Wachens usw. erfährt, aufgrund des [[Avijja|Avidya]]).  
 
Just as [[Devadatta]] (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.,); and it is not tainted by good or bad acts (such as the optional) charitable deeds. It is similar to a small boy who experiences joy without specific desires (in whatever thing that comes to him). Just as the luminous being (Jiva), (after getting fatigued in the waking and dreaming states) welcomes the joy of deep sleep, so it experiences bliss by realizing (its oneness with) the supreme effulgence (Brahman), which gives all round lustre to luminaries (such as the sun). Thus the heart (chitta) merges itself in the highest (Brahman) and thus realizing the Paramatman enjoys bliss. The pure colour (i.e. the state of non-distinction) arises from the (grace of) Ishvara. Again by the same path of turya-svapna (dreaming in the fourth state) he gives rest to the Self. Just as a leech moves from one position to another (the Jiva moves from the waking state of the turya to the dreaming state of the turya); this desire (to move from one state to another in the turya) arises due to (the grace of) Ishvara. By this the Jiva enjoys itself (by means of the distinctionful and distinctionless deep meditation, Savikalpa and Nirvikalpa Samadhi).


The juncture of the individual and supreme consciousness is rejected as there is a tinge of distinction involved in it. (When distinctionlessness alone exists) it is the highest (i.e. Brahman) and there is nothing other than that. (When Self-realization does not result by the study, etc., of the scripture) then one shall resort to the eight-limbed Yoga; this like a flower of a plantain tree (ever rubbing against the stem and attaining the state of a blossom) succeeds (in attaining perfection). That which remains as the source of Indra (Ishvara) is ever awake there, as the source of the Veda (as Parameshvara). Beyond (the bonds of) good and bad, he (the ascetic) is not tainted by (accidental) good or bad actions. This effulgent Being is the (bestower of) favour on other gods (like the god Brahma), the ‘internal check’ of the form of unattached pure consciousness, the Purusha, the Hamsa of the Pranava, the supreme Brahman. It is not the chief Prana (vital breath). The Pranava is the Self (Jiva). (This state of the Jiva) remains as the first effulgent being. How can he who knows thus (die wahre Natur des Pranava) set forth difference (between the Jiva and Brahman) ? Er erkennt dass der Jiva [[Brahman]] ist.
The juncture of the individual and supreme consciousness is rejected as there is a tinge of distinction involved in it. (When distinctionlessness alone exists) it is the highest (i.e. Brahman) and there is nothing other than that. (When Self-realization does not result by the study, etc., of the scripture) then one shall resort to the eight-limbed Yoga; this like a flower of a plantain tree (ever rubbing against the stem and attaining the state of a blossom) succeeds (in attaining perfection). That which remains as the source of Indra (Ishvara) is ever awake there, as the source of the Veda (as Parameshvara). Beyond (the bonds of) good and bad, he (the ascetic) is not tainted by (accidental) good or bad actions. This effulgent Being is the (bestower of) favour on other gods (like the god Brahma), the ‘internal check’ of the form of unattached pure consciousness, the Purusha, the Hamsa of the Pranava, the supreme Brahman. It is not the chief Prana (vital breath). The Pranava is the Self (Jiva). (This state of the Jiva) remains as the first effulgent being. How can he who knows thus (die wahre Natur des Pranava) set forth difference (between the Jiva and Brahman) ? Er erkennt dass der Jiva [[Brahman]] ist.

Version vom 23. Dezember 2016, 21:44 Uhr

Die Para Brahma - Upanishad ist ein Text in 20 Versen, der zum Atharvaveda gezählt wird.

Der Text behandelt in 20 Kapiteln die verschiedenen Bewusstseinszustände.

Textauszug

2. Über den vitalen Atem und über die Nadis residieren die vier Gottheiten Vishva, Viraj, Otir und Turya.

(Die vorherigen zwei, die in Rama und Arama tätig sind, werden in den wachen und träumenden Zuständen ermüdet und ruhen während des tiefen Schlafes und fliegen awie ein Falke in den Himmel. So wie ein am Himmel fliegender Falke in seinen Aufenthaltsort, das Nest, geht, so bleibt der Sprecher (das Selbst), nachdem er in diesem (Wachen) und dem anderen (Träumzustand) verblieben ist.

Dieses unsterblich Selbst in der goldenen transzendenten Hülle (des Äthers des Herzens), ist aktiv in den drei Nadis. Es bleibt im Zustand von Brahman in den drei Vierteln. Das übrige Pada (das Jiva) erreicht (sein natürlicher Zustand) und folgt dann (d.e. erreicht Befreiung). Daher wird der Sprecher von anderswo (der Jiva in der Avidya) und der andere (die Tripada Brahman sind anders geplant und dadurch wandert der Jiva in Knechtschaft.

Das übrigbleibende Pada (der Jiva) erlangt (seinen natürlichen zustand) und folgt dann(i.e. attains liberation). Daher wird der Sprecher von anderswo (der Jiva in der Avidya) und der andere (das Tripada Brahman) sind anders geplant und dadurch wandert der Jiva in Gebundenheit.

Der Jiva verbleibt in der goldenen transzendenten Hülle (des Äthers des Herzens), trotzdem er die Zustände des Wachens usw. erfährt, aufgrund des Avidya).

Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.,); and it is not tainted by good or bad acts (such as the optional) charitable deeds. It is similar to a small boy who experiences joy without specific desires (in whatever thing that comes to him). Just as the luminous being (Jiva), (after getting fatigued in the waking and dreaming states) welcomes the joy of deep sleep, so it experiences bliss by realizing (its oneness with) the supreme effulgence (Brahman), which gives all round lustre to luminaries (such as the sun). Thus the heart (chitta) merges itself in the highest (Brahman) and thus realizing the Paramatman enjoys bliss. The pure colour (i.e. the state of non-distinction) arises from the (grace of) Ishvara. Again by the same path of turya-svapna (dreaming in the fourth state) he gives rest to the Self. Just as a leech moves from one position to another (the Jiva moves from the waking state of the turya to the dreaming state of the turya); this desire (to move from one state to another in the turya) arises due to (the grace of) Ishvara. By this the Jiva enjoys itself (by means of the distinctionful and distinctionless deep meditation, Savikalpa and Nirvikalpa Samadhi).

The juncture of the individual and supreme consciousness is rejected as there is a tinge of distinction involved in it. (When distinctionlessness alone exists) it is the highest (i.e. Brahman) and there is nothing other than that. (When Self-realization does not result by the study, etc., of the scripture) then one shall resort to the eight-limbed Yoga; this like a flower of a plantain tree (ever rubbing against the stem and attaining the state of a blossom) succeeds (in attaining perfection). That which remains as the source of Indra (Ishvara) is ever awake there, as the source of the Veda (as Parameshvara). Beyond (the bonds of) good and bad, he (the ascetic) is not tainted by (accidental) good or bad actions. This effulgent Being is the (bestower of) favour on other gods (like the god Brahma), the ‘internal check’ of the form of unattached pure consciousness, the Purusha, the Hamsa of the Pranava, the supreme Brahman. It is not the chief Prana (vital breath). The Pranava is the Self (Jiva). (This state of the Jiva) remains as the first effulgent being. How can he who knows thus (die wahre Natur des Pranava) set forth difference (between the Jiva and Brahman) ? Er erkennt dass der Jiva Brahman ist.

..... 20. Die äußere Phänomenalwelt, den Büschel und den heiligen Faden nicht beachtend, soll er das Büschel und den heiligen Faden in der Gestalt der heiligen Silbe (Pranava) und Brahman (Hamsa) festhalten und sich so für die Befreiung ausstatten.. So erklärte der verehrte Weise Saunaka. So endete die Upanishad.

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