Dr. Ronald Steiner
Nils Jacob Liersch
Lerne mit Dr. Ronald Steiner diesen Abschnitt genauer kennen.
Er erläutert den Sinn sowie den Text und Du kannst ihn mit ihm im Indra Vajrā Metrum sowie Triṣṭub / Jagatī Metrum rezitieren. Abschließend hast Du die Gelegenheit, den Sinnabschnitt in einer kleinen Meditation auf Dich wirken zu lassen. Hier geht es zum Video >>
Doch Lieder singen, daß im höchsten Brahman
Als ew'gem Grund enthalten jene Dreiheit.23
Wer in ihr als den Kern (Taitt.2) das Brahman findet,
Aufgeht in ihm als Ziel, wird von Geburt frei.
Paul Deussen - 1897
| 23: | Die Dreiheit von Genießer, Genußobjekt und Antreiber (Seele, Welt und Gott). |
But what is praised (in the Upaniṣads) is the Highest Brahman, and in it there is the triad.1The Highest Brahman is the safe support, it is imperishable. The Brahma-students,2 when they have known what is within this (world), are devoted and merged in the Brahman, free from birth3.
Max Müller - 1879
| 1: | The subject (bhoktri), the object (bhogya), and the mover (preritri), see verse 12. |
| 2: | B. has Vedavido, those who know the Vedas. |
| 3: | Tasmin pralîyate tv âtmâ samâdhih sa udâhritah. |
Was wechselt und was bleibt, was offenbar und
Nichtoffenbar, – Gott hegt es alles in sich;
Wer Gott nicht kennt, bleibt als Genießer24 gebunden,
Wer ihn erkannt, wird frei von allen Banden.
Paul Deussen - 1897
| 24: | bhoktr-bhâvât; derselbe Ausdruck Sânkhyakârikâ 17. |
The Lord (Īśa) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The (living) self, not being a lord, is bound4, because he has to enjoy (the fruits of works); but when he has known the god (deva), he is freed from all fetters.
Max Müller - 1879
| 4: | Read badhyate for budhyate. |
Zwei, Wisser, Nichtwisser, – Gott, Nichtgott, – sind ewig:
Der eine bleibt, objektverstrickt, Genießer,
Der andre, endlos, alkeiend sitzt müßig,
Wenn er erkannt als Brahman hat jene Dreiheit23!
Paul Deussen - 1897
| 23: | Die Dreiheit von Genießer, Genußobjekt und Antreiber (Seele, Welt und Gott). |
There are two, one knowing (īśvara), the other not-knowing (jīva), both unborn, one strong, the other weak;1
there is she, the unborn, through whom each man receives the recompense of his works;2 and there is the infinite Self (appearing) under all forms, but himself inaktive. Then a man finds out these three, that is Brahma3.
Max Müller - 1879
| 1: | The form īśānīśau is explained as chāndasa; likewise brahmam for brahma. |
| 2: | Cf.Śvet. Up. IV, 5, bhuktabhogyām. |
| 3: | The three are (1) the lord, the personal god, the creator and ruler; (2) the individual soul or souls; and (3) the power of creation, the devātmaśakti of verse 3. All three are contained in Brahman; see verses 7, 12. So ‘pi māyī parameśvaro māyopādhisannidhes tadvān iva. |
Pradhânam fließt; nicht fließt, unsterblich, Hara,
Als Gott beherrschend Fließendes und Seele;
Ihn denkend, ihm ergeben, zu ihm werdend
Allmählich, wird zuletzt man frei von Mâyâ.
Paul Deussen - 1897
Tat which is perishable4 is Pradhāna5 (the first), the immortal and imperishable is Hara.6 The one god rules the perishable (the Pradhāna) and the (living) self.7 From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end.
Max Müller - 1879
| 4: | See verse 8. |
| 5: | The recognised name for Prakṛti, or here Devātmaśakti, in the later Sāṃkhya philosophy. |
| 6: | Hara, one of the names of Śiv or Rudra, is here explained as avidyāder haraṇāt, taking away ignorance. He would seem to be meant for the īśvara or deva, the one god, though immediately afterwards he is taken for the true Brahman, and not for its phenomenal divine personification only. |
| 7: | The self, ātman, used here, as before, for puruṣa, the individual soul, or rather the individual souls. |
Wer Gott erkennt, wird frei von allen Banden,
Die Plagen schwinden, samt Geburt und Sterben;
Wer ihn verehrt [nur], wird drittens25 nach dem Tode
Gottherrlich, [dann] absolut und wunschvollendet.
Paul Deussen - 1897
| 25: | Das Erste ist die Seelenwanderung auf dem Pitryâna, das Zweite die Erlösung, das Dritte die Stufenerlösung (kramamukti) des Devayâna. |
When that god is known, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on him there arises, on the dissolution of the body, the third state, that of universal lordship; 1but he who is alone, is satisfied2.
Max Müller - 1879
| 1: | A blissful state in the Brahma-world, which, however, is not yet perfect freedom, but may lead on to it. Thus it is said in the Śivadharmottara: Dhyānād aiśvaryaṃ atulaṃ aiśvaryāt sukhaṃ uttamaṃ, Jñānena tat pariyajya videho muktiṃ āpnuyāt. |
| 2: | This alone-ness, kevalatvaṃ, is produced by the knowledge that the individual self is one with the divine self are only phenomenal forms of the true Self, the Brahman. |
Als ewig im âtman ruhend wisset jene [Dreiheit],
Dann bleibt nichts Höheres mehr zu wissen übrig;
Genußobjekt, Genießer und Erreger,
Dies Dreifache heißt insgesamt das Brahman.
Paul Deussen - 1897
This, which rests eternally within the self, should be known; and beyond this not anything has to be known. By knowing the enjoyer4, the enjoyed, and the ruler, everything has been declared to be threefold, and this is Brahman.
Max Müller - 1879
| 4: | Bhoktâ, possibly for bhoktrâ, unless it is a Khândasa form. It was quoted before, Bibl. Ind. p. 292, l. 5. The enjoyer is the purusha, the individual soul, the subject; the enjoyed is prakriti, nature, the object; and the ruler is the Îsvara, that is, Brahman, as god. I take brahmam etat in the same sense here as in verse 9. |
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