Purusha

An Udgathri priest who knows this obtains by his singing whatever desire he may desire, either for himself or for the sacrificer.

this knowledge indeed is called the conqueror of the worlds he who thus knows this sermon for him there is no fear of his not being admitted to the worlds fourth brahmana in the beginning this was self alone in the shape of a person purusha he looking round saw nothing but his self first said this is i therefore he became i by name therefore even now if a man is asked he first says this is i and then pronounces the other names which he may have and because before purva all this he the self burnt down ush all evils therefore he was a person purusha verily he who knows this burns down every one who tries to be before him he feared and therefore anyone who is lonely fears.

He thought, as there is nothing but myself, why should I fear? Hence his fear passed away.

For what should he have feared? Verily, fear arises from a second only.

If a man worships the self only as his true state, his work does not perish.

For whatever he desires, that he gets from that self.

now verily this self of the ignorant man is the world of all creatures insofar as man sacrifices and pours out libations he is the world of the devas insofar as he repeats the hymns etc he is the world of the rishis in so far as he offers cakes to the fathers and tries to obtain offspring he is the world of the fathers in so far as he gives shelter and food to men he is the world of men in so far as he finds fodder and water for the animals he is the world of the animals in so far as quadrupeds birds and even ants live in his house he is their world and as every one wishes his own world not to be injured thus all beings wish that he who knows this should not be injured verily this is known and has been well reasoned in the beginning this was self alone one only he desired let there be a wife for me that i may have offspring and let there be wealth for me that i may offer sacrifices verily this is the whole desire and even if wishing for more he would not find it therefore now also a lonely person desires let there be a wife for me that i may have offspring and let there be wealth for me that i may offer sacrifices and so long as he does not obtain either of these things he thinks he is incomplete now his completeness is made up as follows mind is his self husband speech the wife breath the child the eye all worldly wealth for he finds it with the eye the ear his divine wealth for he hears it with the ear The body, Atman, is his work, for with the body he works.

This is the fivefold sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever.

Agni, Vayu, Aditya, Time, Kala, which is breath, Prana, food, Anna, Brahma, Rudra, Vishnu, thus do some meditate on one, some on another.

Say, which of these is the best for us? He said to them, these are but the chief manifestations of the highest the immortal the incorporeal brahman he who is devoted to one rejoices here in his world presence thus he said brahman indeed is all this and a man may meditate on worship or discard also those which are its chief manifestations with these deities he proceeds to higher and higher worlds and when all things perish he becomes one with the Purusha.

Yes, with the Purusha.

End of Fourth Prapathaka Recording by Jyoti Taravanath Fifth Prapathaka of Maitrayaniya Upanishad translated by max muller this librivox recording is in the public domain recording by jyoti karavanath next follows kutsa yana's hymn of praise thou art brahma and thou art vishnu thou art rudra thou prajapati thou art agni varuna vayu thou art indra thou the moon thou art anna the food or the eater thou art yama thou art the earth thou art all thou art the imperishable in thee all things exist in many forms whether for their natural or for their own higher ends Lord of the universe, glory to thee.

thou art the self of all thou art the maker of all the enjoyer of all thou art all life and the lord of all pleasure and joy glory to thee the tranquil the deeply hidden the incomprehensible the immeasurable without beginning and without end in the beginning darkness tamas alone was this it was in the highest and moved by the highest it becomes uneven Thus it becomes obscurity, rajas.

and its five bricks are spring summer rainy season autumn winter and by them the fire has a head two sides a centre and a tail this earth fire here is the first sacrificial pile for prajapati who knows the purusha the viraj it presented the sacrificer to vayu the wind by lifting him with his hands to the sky that vayu is prana Prana is Agni, the Dakshinangini fire, and its bricks are the five vital breaths.

Prana, Vyana, Apana, Samana, Udhana, and by them the fire has a head, two sides, a center, and a tail.

This sky, the Datshinangini fire, here is the second sacrificial pile for Prajapati who knows the Purusha.

It then takes you, once the mind has been gathered, it takes you into this Bindu point.

And it opens up a gateway into the witness, which is Shiva, which is awareness, which is Purusha, whatever you want to call that.

The self.

The self.

He who knows what is the property of this Saman obtains property.

now verily its property is tone only therefore let a priest who is going to perform the sacrificial work of a sama singer desire that his voice may have a good tone and let him perform the sacrifice with a voice that is in good tone.

Therefore people who want a priest for a sacrifice look out for one who possesses a good voice as for one who possesses property.

He who thus knows what is the property of that sermon obtains property.

He who knows what is the gold of that salmon obtains gold.

There is nothing there, as it were, hidden, obscure, requiring explanation.

Next come the other stotras.

with which the priest may obtain food for himself by singing them.

Something to see, something to know, something to love, So this is the personal God.

We have the word Bhagavan, the gracious Lord, like we hear about in Bhagavad Gita and also here in Shvetasvatara Upanishad as Shiva, as Purusha, the person.

The absolute reality is now acquiring a personal face.

So this is one of the earliest Upanishads and it starts to bring in this subtle hint of theism with a devotional character.

Embryology is so fascinating, fascinating.

but they never explain the soul or how consciousness enters a mass of cells.

And when does consciousness enter a mass of cells? Of course, when we do study the embryology of Charak, embryology goes back to Purusha Prakriti.

And Charak does explain more about consciousness.