tasmād ekākī bibheti;
sa ha ayam īkṣāṃ cakre,
yat mad anyan nāsti,
kaṣma annu bibhema īti,
tata evāsya bhayaṃ vīyāya,
dvitīyādvai bhayaṃ bhavati
That (sa) became very fearful (abibhet).
From that (tasmAt) being alone (ekAki) got afraid (bibheti).
That (sa) this (ayam) made (cakre) a glance (iksam).
when (yat) myself (mad) nothing else exist (anyan na asti) what (kasma) indeed (addhya) causes fear (abheSyat).
From being two (dvityAdvai) fear manifests (bhayam bhavati)
From being alone, the manas gets afraid. Then it glances itself. ‘When none else other than me exists, what indeed causes fear..? Fear comes from being two”.
What is fear..?
When there is nothing else apart from the ‘manas’, there is no fear. Fear arises only when there is more than the ‘manas’.
We can correlate this with ourselves. When we are all by ourselves, we don’t fear. When our actions are synchronized with ‘manas’, when our actions are focused from the ‘manas’, we don’t fear. We have only one thought and when we have only one thought there is no fear.
Fear arises when we are not synchronized or focused with manas. In that case more than one thought appears. When there are more than one thought, there is a clash between the thoughts. This clash between the thoughts causes ‘fear’.
At the origins of Universe, there was only Atma. There was nothing else. There was nothing to fear.
sa va na iva reme,
tasmād ekākī na ramate;
sa dvitīya ma icchat |
sa haitāvānāsa yathā strīpumāṃsau sampariṣvaktau;
sa imam eva atmānaṃ dvedha apātayat,
tataḥ patiśca patnī ca abhavatām;
tasmāt idam ardha bṛgalam iva svaḥ iti ha smāha yājñavalkyaḥ;
tasmād ayam ākāśaḥ striyā pūryata eva;
tāṃ samabhavat tato manuṣyā ajāyanta
That (Sa) certainly (va) not (na) alone (iva) the enjoyer (reme).
Therefore (tasmAt) solitary/alone (ekaki) na (not) enjoy (ramate).
That (Sa) desired (icchat) being two (dvitiyaya).
That (Sa) certainly there (ha ita) having the feature of (vAnAsa) as/like (yathA) female-male nature (stri puma amsam) closely embraced (samparisvaktau).
That (Sa) here (imam) alone (eva) Atmanam (Atmanam) two-fold (dvedha) tore apart/extract (apAtayat).
There/then (tata) the husband and wife (pati ca patni) manifested (abhavatAm).
Therefore (tasmAt) here (idam) half (ardha) fragmented/piece (brgalam) like (iva) one’s own (svah) thus (iti) indeed/certainly (sma) says (aha) Yājñavalkya,
Therefore/then (tasmAt) this (ayam) vacuum/ empty space (AkAsa) women (striya) completeness/satisfcation (puryata) certainly (eva)
From those generated/appeared (samabhavat) there (tata) the manuSya took birth (ajAyanta).
There is nothing to enjoy when being alone. Hence the desire to be two manifests. The Atma has the feature of a male-female in close embrace. That Atma tore them apart separating the male and female. Yajnavalkya says the two are like half-fragments of each other. The female fills up the empty space or vacuum. From that manuSya take birth.
Born out of ‘iccha’ not ‘fear’
Being absolutely solitary there is no ‘fear’. So when Atma is all alone, there is no fear. But there can be no ‘enjoyment’ also. So ‘desire’ manifested for a being two, so that enjoyment can happen. The nature of Atma is that of a male-female in close embrace.
So the solitary Atma tore apart, into two-fold. Thus the Purusha (Pati) and Prakrti (Patni) manifested.
Yajnavalkya is a ‘sage’ or Rishi. Valkya means a speaker. Yajna valkya is a ‘speaker’ about the Yajna’s. The ‘sage’ got the name Yajnavalkya, because he is the first one to speak of the (teach the) Vajasaneyi Samhita of Shukla Yajur Veda.
Yajnavalkya says this tearing apart is like two pieces/fragments similar to each other. From this the entire ’empty space or vacuum’ is completed/filled with Stri (Prakrti) certainly. From those generated out of this Stri manuSya appeared. AkAsa is empty space or vacuum.
So what are the Purusha and Stri that are similar to each other that were tore apart by the Atma..? What is that Stri that fills up the vacuum and also that gives birth to manuSya.? Who are the manuSya..?
More posts by this author:
- Brhadharanyaka Upanishad – Sloka 1.4.4
- Brhadharanyaka Upanishad – Sloka 1.4.5
- Brhadharanyaka Upanishad – Sloka 1.4.6
- Brhadharanyaka Upanishad – Sloka 1.4.8
- Brhadharanyaka Upanishad – Sloka 1.4.9 to 10