8 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
ஸர்வே நிமேஷா ஜஜ்ஞிரே வித் ³யுத : புருஷாத ³தி⁴ ।கலா முஹூர்தா : காஷ்டா²ஶ் சாஹோராத்ராஶ்ச ஸர்வஶ : ॥ 8॥
பொருள்
நிமிஷங்கள், கலைகள், முஹூர்த்தங்கள், காஷ்டைகள், இரவு பகல்கள், எல்லாம் ஸ்வயம் பிரகாசமான புருஷனிடமிருந்தே உண்டாயின.
விளக்கவுரை
18 நிமிஷங்கள் = 1 காஷ்டை
18 காஷ்டை = 1 கலை
30 கலை = 1 க்ஷணம்
12 க்ஷணம் = 1 முகூர்த்தம்
30 முகூர்த்தம் = 1 இரவு பகல் கொண்ட ஒரு நாள்
15 நாள் = 1 பக்ஷம்
2 பக்ஷம் = 1 மாதம்
2 மாதம் = 1 ருது
6 ருது = 1 வருஷம்
सर्वे निमेषा जज्ञिरेविद्युतः पुरुषादधि । कला मुहूर्ताः काष्ठाश्चाहोरात्राश्च सर्वशः ॥ ८॥
sarve nimeṣā jajñire vidyutaḥ puruṣādadhi .
kalā muhūrtāḥ kāṣṭhāścāhorātrāśca sarvaśaḥ .. 8..
Meaning
8. All nimeṣas, kalās, mūhurtas, Kāṣṭhās, days, half-months, months, and seasons, were born from the self-luminous Person.
Commentary
Divisions of time have no existence separate from Paramātman. They are born from Him. The magnitude of the divisions of time is graded thus:
18 nimeṣas make one Kāṣṭhā, 13 Kāṣṭhās make 1 kalā, 30 kalās make one kṣaṇa, 12 kṣaṇa make 1 muhūrta, 30 muhūrtas make day and night, 15 days and nights make 1 pakṣa or half-month, 2 pakṣas make one month, 2 months make 1 season, and 6 seasons make 1 year.
The term Nimeṣa denotes the time required for the winking of the eyes.
9 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
அர்த⁴மாஸா மாஸா ரு'தவஸ் ஸம்வத்ஸரஶ்ச கல்பந்தாம் । ஸ ஆப : ப்ரது³தே⁴ உபே⁴ இமே அந்தரிக்ஷ மதோ ² ஸுவ : ॥ 9॥
பொருள்
பக்ஷங்களும், மாதங்களும், வருஷமும் உண்டாயின. அவர் (உலகை போஷிக்கக் கால சக்தியால்) ஜலத்தை கறந்தார்; வானுலகையும் இடைவெளியையும் (கறந்தார்).
விளக்கவுரை
ஜலத்தைக் கறந்தார் - ஜலம் முதலியவற்றிலிருந்து உணவை ஊட்டும் சக்தியை ஸ்ருஷ்டித்தார்.
अर्धमासा मासा ऋतवः संवत्सरश्च कल्पन्ताम् । स आपः प्रदुधेउभेइमेअन्तरिक्षमथोसुवः ॥ ९॥
ardhamāsā māsā ṛtavaḥ saṁvatsaraśca kalpantām .
sa āpaḥ pradudhe ubhe ime antarikṣamatho suvaḥ .. 9..
Meaning
9. The year also was born from Him. He milked water and also these two, the firmament and the heaven.
Commentary
The Vedas teach a single Reality as the source and support of the universe.
Some of the traditional systems of philosophy hold that nature, time and the like are also eternal and independent sources of the universe. Here it is emphasized that they are all derived from Paramātman and so cannot be eternal and independent.10 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
நைநமூர்த்⁴வம் ந திர்யஞ்சம் ந மத்⁴யே பரிஜக்³ரப⁴த் । ந தஸ்யேஶே கஶ்சந தஸ்ய நாம மஹத்³ யஶ : ॥ 10 ॥
பொருள்
இந்த பரம புருஷனுடைய முடியையோ, சுற்றளவையோ, இடையையோ எட்டிப் பிடித்தவர் இல்லை. அவரை அடக்கி அளவுபடுத்திக் கூற எவரும் இல்லை. அவருடைய பெயர் "பெருங்கீர்த்தி".
नैनमूर्ध्वं न तिर्यञ्चं न मध्येपरिजग्रभत् । न तस्येशेकश्चन तस्य नाम महद्यशः ॥ १०॥
nainamūrdhvaṁ na tiryañcaṁ na madhye parijagrabhat .
na tasyeśe kaścana tasya nāma mahadyaśaḥ .. 10..
10. No person ever grasped by his understanding the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is "great glory' for no one limits His nature by definition.
Commentary:
In the previous stanzas Paramātman was described as the material and efficient cause of the universe.
The world and its content are essentially Paramātman alone. If God has become the universe, it is easy for one to perceive Him in the manifold objects presented before the senses.
But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God.
It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light-year is the distance it travels in a year), still the Veda holds that it is only an imaginable part of Paramātman who extends limitlessly beyond.
Therefore it is said none can grasp Him by thought.
Yaśas translated as glory means permanent renown received from all without any exception:
Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory.
Paramātman whose power and dominion cannot be grasped even by the exceptional understanding of man is alone worthy of being called 'the Great Glory'. For the use of the term Yaśas as an epithet of Paramātman you can see Chāṇḍogya Upaniṣad VIII. 14. 1.10 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
நைநமூர்த்⁴வம் ந திர்யஞ்சம் ந மத்⁴யே பரிஜக்³ரப⁴த் । ந தஸ்யேஶே கஶ்சந தஸ்ய நாம மஹத்³ யஶ : ॥ 10 ॥
பொருள்
இந்த பரம புருஷனுடைய முடியையோ, சுற்றளவையோ, இடையையோ எட்டிப் பிடித்தவர் இல்லை. அவரை அடக்கி அளவுபடுத்திக் கூற எவரும் இல்லை. அவருடைய பெயர் "பெருங்கீர்த்தி".
नैनमूर्ध्वं न तिर्यञ्चं न मध्येपरिजग्रभत् । न तस्येशेकश्चन तस्य नाम महद्यशः ॥ १०॥
nainamūrdhvaṁ na tiryañcaṁ na madhye parijagrabhat .
na tasyeśe kaścana tasya nāma mahadyaśaḥ .. 10..
10. No person ever grasped by his understanding the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is "great glory' for no one limits His nature by definition.
Commentary:
In the previous stanzas Paramātman was described as the material and efficient cause of the universe.
The world and its content are essentially Paramātman alone. If God has become the universe, it is easy for one to perceive Him in the manifold objects presented before the senses.
But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God.
It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light-year is the distance it travels in a year), still the Veda holds that it is only an imaginable part of Paramātman who extends limitlessly beyond.
Therefore it is said none can grasp Him by thought.
Yaśas translated as glory means permanent renown received from all without any exception:
Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory.
Paramātman whose power and dominion cannot be grasped even by the exceptional understanding of man is alone worthy of being called 'the Great Glory'. For the use of the term Yaśas as an epithet of Paramātman you can see Chāṇḍogya Upaniṣad VIII. 14. 1.10 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
நைநமூர்த்⁴வம் ந திர்யஞ்சம் ந மத்⁴யே பரிஜக்³ரப⁴த் । ந தஸ்யேஶே கஶ்சந தஸ்ய நாம மஹத்³ யஶ : ॥ 10 ॥
பொருள்
இந்த பரம புருஷனுடைய முடியையோ, சுற்றளவையோ, இடையையோ எட்டிப் பிடித்தவர் இல்லை. அவரை அடக்கி அளவுபடுத்திக் கூற எவரும் இல்லை. அவருடைய பெயர் "பெருங்கீர்த்தி".
नैनमूर्ध्वं न तिर्यञ्चं न मध्येपरिजग्रभत् । न तस्येशेकश्चन तस्य नाम महद्यशः ॥ १०॥
nainamūrdhvaṁ na tiryañcaṁ na madhye parijagrabhat .
na tasyeśe kaścana tasya nāma mahadyaśaḥ .. 10..
10. No person ever grasped by his understanding the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is "great glory' for no one limits His nature by definition.
Commentary:
In the previous stanzas Paramātman was described as the material and efficient cause of the universe.
The world and its content are essentially Paramātman alone. If God has become the universe, it is easy for one to perceive Him in the manifold objects presented before the senses.
But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God.
It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light-year is the distance it travels in a year), still the Veda holds that it is only an imaginable part of Paramātman who extends limitlessly beyond.
Therefore it is said none can grasp Him by thought.
Yaśas translated as glory means permanent renown received from all without any exception:
Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory.
Paramātman whose power and dominion cannot be grasped even by the exceptional understanding of man is alone worthy of being called 'the Great Glory'. For the use of the term Yaśas as an epithet of Paramātman you can see Chāṇḍogya Upaniṣad VIII. 14. 1.10 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
நைநமூர்த்⁴வம் ந திர்யஞ்சம் ந மத்⁴யே பரிஜக்³ரப⁴த் । ந தஸ்யேஶே கஶ்சந தஸ்ய நாம மஹத்³ யஶ : ॥ 10 ॥
பொருள்
இந்த பரம புருஷனுடைய முடியையோ, சுற்றளவையோ, இடையையோ எட்டிப் பிடித்தவர் இல்லை. அவரை அடக்கி அளவுபடுத்திக் கூற எவரும் இல்லை. அவருடைய பெயர் "பெருங்கீர்த்தி".
नैनमूर्ध्वं न तिर्यञ्चं न मध्येपरिजग्रभत् । न तस्येशेकश्चन तस्य नाम महद्यशः ॥ १०॥
nainamūrdhvaṁ na tiryañcaṁ na madhye parijagrabhat .
na tasyeśe kaścana tasya nāma mahadyaśaḥ .. 10..
10. No person ever grasped by his understanding the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is "great glory' for no one limits His nature by definition.
Commentary:
In the previous stanzas Paramātman was described as the material and efficient cause of the universe.
The world and its content are essentially Paramātman alone. If God has become the universe, it is easy for one to perceive Him in the manifold objects presented before the senses.
But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God.
It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light-year is the distance it travels in a year), still the Veda holds that it is only an imaginable part of Paramātman who extends limitlessly beyond.
Therefore it is said none can grasp Him by thought.
Yaśas translated as glory means permanent renown received from all without any exception:
Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory.
Paramātman whose power and dominion cannot be grasped even by the exceptional understanding of man is alone worthy of being called 'the Great Glory'. For the use of the term Yaśas as an epithet of Paramātman you can see Chāṇḍogya Upaniṣad VIII. 14. 1.
10 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
நைநமூர்த்⁴வம் ந திர்யஞ்சம் ந மத்⁴யே பரிஜக்³ரப⁴த் । ந தஸ்யேஶே கஶ்சந தஸ்ய நாம மஹத்³ யஶ : ॥ 10 ॥
பொருள்
இந்த பரம புருஷனுடைய முடியையோ, சுற்றளவையோ, இடையையோ எட்டிப் பிடித்தவர் இல்லை. அவரை அடக்கி அளவுபடுத்திக் கூற எவரும் இல்லை. அவருடைய பெயர் "பெருங்கீர்த்தி".
नैनमूर्ध्वं न तिर्यञ्चं न मध्येपरिजग्रभत् । न तस्येशेकश्चन तस्य नाम महद्यशः ॥ १०॥
nainamūrdhvaṁ na tiryañcaṁ na madhye parijagrabhat .
na tasyeśe kaścana tasya nāma mahadyaśaḥ .. 10..
10. No person ever grasped by his understanding the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is "great glory' for no one limits His nature by definition.
Commentary:
In the previous stanzas Paramātman was described as the material and efficient cause of the universe.
The world and its content are essentially Paramātman alone. If God has become the universe, it is easy for one to perceive Him in the manifold objects presented before the senses.
But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God.
It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light-year is the distance it travels in a year), still the Veda holds that it is only an imaginable part of Paramātman who extends limitlessly beyond.
Therefore it is said none can grasp Him by thought.
Yaśas translated as glory means permanent renown received from all without any exception:
Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory.
Paramātman whose power and dominion cannot be grasped even by the exceptional understanding of man is alone worthy of being called 'the Great Glory'. For the use of the term Yaśas as an epithet of Paramātman you can see Chāṇḍogya Upaniṣad VIII. 14. 1.
11 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
ந ஸந்த்³ரு'ஶே திஷ்ட²தி ரூபமஸ்ய ந சக்ஷுஷா பஶ்யதி கஶ்சநைநம் ।
ஹ்ரு 'தா³ மநீஶா மநஸாபி⁴க்ல்ரு 'ப்தோ ய ஏநம் விது³ரம்ரு 'தாஸ்தே ப⁴வந்தி ॥ 11 ॥
பொருள்
அவருடைய ரூபம் கண்ணெதிரே நிற்காது. கண்ணால் எவரும் அவரைப் பார்ப்பதில்லை. ஒருமைப்பட்ட மனதுடன் இருதயத்தில் உறைபவராக அவரைத் தியானிப்பவர் அவரை அறிவர். அவர்கள் சாகாத்தன்மையை அடைந்தவராகின்றனர்.
न संदृशेतिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीशा मनसाभिक्लृप्तो य एनं विदुरमृतास्तेभवन्ति ॥ ११॥
na saṁdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam . hṛdā manīśā manasābhiklṛpto ya enaṁ viduramṛtāste bhavanti .. 11..
Meaning
11. His form is not to be beheld; none whosoever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal.
Commentary
Paramātman cannot be perceived with the eyes or mind like a cow or a tree standing before a person. At best, objects of the universe act only as symbols of the Divine Reality.
Though absolutely transcendent and indescribable, ignorance is not the sole refuge in respect of Paramātman. With the help of proper scriptures and a preceptor one may realize Him by the practice of Yoga. This requires the control of mind and concentration of thought in the heart accompanied by appropriate emotions and feelings. Those who succeed in realizing Paramātman by this method become immortal. The unconditioned form of Brahman and Its conditioned form realized through worship and meditation are described in this stanza. The same passage occurs in Kaṭha and Śvetāśvatara Upaniṣads also with slight variations.
12
மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
அத்³ப்⁴ய : ஸம்பூ⁴தோ ஹிரண்யக ³ர்ப⁴ இத்யஷ்டௌ ॥ ஏஷ ஹி தே³வ: ப்ரதி³ஶோऽநு ஸர்வா : பூர்வோ ஹி ஜாத : ஸ உ க³ர்பே⁴ அந்த : ।
பொருள்
இந்த பகவானே எல்லா திசைகளையும் வியாபிக்கிறான். இவனே ஆதியில் தோன்றியவன் ஹிரண்யகர்ப்பன்; இவனே கருவினுள் இருப்பவன்.
விளக்கவுரை
ஆதி புருஷனாகிய ஹிரண்யகர்ப வடிவில் பிரம்மாண்டமாகிய கர்ப்பத்தின் மத்தியில் பரமபுருஷன் உறைகிறான்.
अद्भ्यः सम्भूतोहिरण्यगर्भ इत्यष्टौ॥ एष हि देवः प्रदिशोऽनुसर्वाः पूर्वो हि जातः स उ गर्भे अन्तः ।
adbhyassambhūtaḥ hiraṇyagarbhaḥ ithyastav |
eṣa hi devaḥ pradiśo'nu sarvāḥ
pūrvo hi jātaḥ sa u garbhe antaḥ .
Meaning
12.This Self-luminous Lord renowned in the scriptures pervades all the quarters of heaven. Having been born as Hiraṇyagarbha in the beginning, He indeed is inside the universe represented as the womb.
13 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
ஸ விஜாயமாந : ஸ ஜநிஷ்யமாண : ப்ரத்யங்முகா²ஸ் திஷ்ட ²தி விஶ்வதோ முக²:|
விஶ்வதஶ் சக்ஷுருத விஶ்வதோ முகோ² விஶ்வதோ ஹஸ்த உத விஶ்வதஸ்பாத் ।
பொருள்
இப்போது பிறப்பவையாகவும், இனிப் பிறக்கப் போகும் உயிர்களாகவும், அவனே உள்நோக்கு உடையவனாகவும், எங்கும் வெளியே முகம் உடையவனாகவும் நிற்பவன். எங்கும் கண்ணும், எங்கும் வாயும், எங்கும் கையும், எங்கும் காலும் உடையவன் (பரமன்).
स विजायमानः स जनिष्यमाणः प्रत्यङ्मुखास्तिष्ठति विश्वतोमुखः विश्वतश्चक्षुरुत विश्वतोमुखोविश्वतोहस्त उत विश्वतस्पात् ॥ १२॥
sa vijāyamānaḥ sa janiṣyamāṇaḥ
pratyaṅmukhāstiṣṭhati viśvatomukhaḥ ..
viśvataścakṣuruta viśvato mukho viśvato hasta uta viśvataspāt .
Meaning
He alone is the manifold world of creation now springing into existence and causing the birth of the world of creation yet to come. As one having face everywhere, He dwells also as the inner most Self leading all creatures.
The Self-luminous Reality is one without a second and is the creator of heaven and earth (Having created the universe by Himself and out of Himself) He became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe.
Commentary
He is immanent in all. He is the Master and Ruler of every intellect. All the senses are doorways for Him, serving as channels of communication. As cause and effect, He connects successive generations of creation. This tells us that the Paramātman is both the operative and the material cause of the universe, besides being the ruler and guide of all creatures and the user of their limbs, actions and senses as His instruments.
14 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
ஸம் பா³ஹுப்⁴யாம் நமதி ஸம்பதத்ரைர்த்³யாவா ப்ருதி²வீ ஜநயந் தே³வ ஏக : |
வேநஸ் தத் பஶ்யந் விஶ்வா பு⁴வநாநி வித்³வாந் யத்ர விஶ்வம் ப⁴வத்யேக நீட³ம் ।
பொருள்
வானுலகையும் பூவுலகையும், சிருஷ்டித்து, ஒருவனேயாகிய அந்தத் தேவன் (அனைத்தையும்) கைகளாலும் சேர்த்துப் பிடிக்கிறான், கால்களால் (கூட்டுவிக்கிறான்); எது உலகனைத்தும் ஒடுங்கும் கூண்டு போன்று உள்ளதோ அந்த ஒன்றைக் கண்டு கொண்ட வேனர் (என்ற கந்தர்வன்) என்பவர் எல்லா புவனங்களையும் அறிந்தவர் ஆனார்.
सं बाहुभ्यां नमति सं पतत्रैर्द्यावापृथिवी जनयन् देव एकः ॥ वेनस्तत् पश्यन् विश्वा भुवनानि विद्वान् यत्र विश्वं भवत्येकनीडम् ।
saṁ bāhubhyāṁ namati saṁ patatrairdyāvāpṛthivī janayan deva ekaḥ venastat paśyan viśvā bhuvanāni vidvān yatra viśvaṁ bhavatyekanīḍam .
Meaning
He controls all of them by dharma and adharma (merit and demerit) represented as His two hands and the constituent elements of the universe which have supplied the Souls with the material embodiment represented as patatra or legs. He in whom this universe originates and into whom it is absorbed, He who exists as the warp and woof in all created beings, having seen that Paramātman, the Gandharva named Vena became a true knower of all the worlds.
Commentary
The idea of safety and togetherness are implied in these meanings The whole universe of beings has its safety resort in the Paramātman and derives its existence and intelligence from Him. The second metaphor is about the warp and woof in a woven fabric without which it cannot be. The creation has no existence apart from its divine cause, and knowledge of the Divine Reality alone gives one a true knowledge about the perceptible universe. He who knows God in the world and the world as not different from the cause of its origin, support and final goal, realizes immortality.
It is mentioned that Vena is one of those who realized this truth first and proclaimed it to others.
15 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
யஸ்மிந்நித ³ꣳஸம்ச வி சைக ꣳஸ ஓத : ப்ரோதஶ்ச விபு⁴: ப்ரஜாஸு |
ப்ர தத்³வோசே அம்ரு'தம் நு வித்³வாந் க³ந்த⁴ர்வோ நாம நிஹிதம் கு³ஹாஸு ।
பொருள்
எவனிடம் இவ்வுலகம் தோன்றி ஒடுங்குகிறதோ, எவன் உயிர்களிடம் ஊடும் பாவும் போல் பரவி நிற்கிறானோ, எவன் இருதய குகையில் உறைபவனோ அவனை அறிந்தவரான கந்தர்வர் (வேனர்). 'அவனே அழிவில்லாத தத்துவம்' என்று (சீடர்களுக்கு) உபதேசித்தார்.
यस्मिन्निदꣳसं च वि चैकꣳस ओतः प्रोतश्च विभुः प्रजासु॥ प्र तद्वोचेअमृतं नुविद्वान् गन्धर्वो नाम निहितं गुहासु।
yasminnidaɱsaṁ ca vi caikaɱsa otaḥ protaśca vibhuḥ prajāsu . pra tadvoce amṛtaṁ nu vidvān gandharvo nāma nihitaṁ guhāsu .
Meaning
He in whom the universe finds a single place of rest—having seen that Paramātman, the Gandharva named Vena became a true knower of all the worlds and proclaimed (to his disciples for the first time) that Reality as immortal.
Commentary
The idea of safety and togetherness are implied in these meanings The whole universe of beings has its safety resort in the Paramātman and derives its existence and intelligence from Him. The second metaphor is about the warp and woof in a woven fabric without which it cannot be. The creation has no existence apart from its divine cause, and knowledge of the Divine Reality alone gives one a true knowledge about the perceptible universe. He who knows God in the world and the world as not different from the cause of its origin, support and final goal, realizes immortality.
It is mentioned that Vena is one of those who realized this truth first and proclaimed it to others.
In the last line divine knowledge is extolled. The Vedic seers recognized the spiritual father's superiority to the natural father and even asserted that a son who has become enlightened in divine wisdom may be honoured by his own biological father.
Guhā in the text literally means a cave or a hiding place. It represents here the buddhi or intellect which is the medium through which the Spirit or Ātman manifests Itself. It is also the seat of waking, dream and sleep.
16 மஹா நாராயண உபநிஷத்
தைத்திரிய நாராயணவல்லீ
த்ரீணி பதா ³ நிஹிதா கு³ஹாஸு யஸ்தத் ³வேத ³ ஸவிது : பிதா ஸத் |
ஸ நோ ப³ந்து⁴ர்ஜநிதா ஸ விதா⁴தா தா⁴மாநி வேத ³ பு⁴வநாநி விஶ்வா ।
பொருள்
(ஜாக்கிரம், ஸ்வப்னம், ஸுஷுப்தி என்ற) மூன்று நிலைகள் (பிராணிகளின் இருதய) குகையில் (அவனாலேயே) வைக்கப்பட்டுள்ளன. அதை அறிந்தவன் தந்தைக்கும் தந்தை ஆகிறான். அவன் ( பகவானே) நமக்கு உறவினனும், பிதாவும், (அனைத்தையும்) அழிப்பவனும், அவனே எல்லாப் புவனங்களையும் (அவரவர்க்கு தகுதியான) இடங்களையும் அறிபவன்.
त्रीणि पदा निहिता गुहासुयस्तद्वेद सवितुः पिता सत् | स नोबन्धुर्जनिता स विधाता धामानि वेद भुवनानि विश्वा ।
trīṇi padā nihitā guhāsu yastadveda savituḥ pitā sat
sa no bandhurjanitā sa vidhātā dhāmāni veda bhuvanāni viśvā .
Meaning
He who knows that all-pervasive One becomes worthy of receiving the honour due to a father even from his own natural father. He is our friend, father and ordainer. He knows the proper places of each because He understands all created beings.
Commentary
The Vedic seers recognized the spiritual father's superiority to the natural father and even asserted that a son who has become enlightened in divine wisdom may be honoured by his own biological father.
Guhā in the text literally means a cave or a hiding place. It represents here the buddhi or intellect which is the medium through which the Spirit or Ātman manifests Itself. It is also the seat of waking, dream and sleep.
In this stanza the Divine Providence is described as the benefactor of all creatures. He is the father, brother, friend and true judge conferring upon all individual beings position, function and enjoyment according to the merits of the deeds done by them. The fruits of actions come from Him.