\documentstyle{article} % for multicolumn % \documentstyle[multicol]{article} \input idevn.tex % TeX macros that ease ITRANS devanagari font usage %----- % ITRANS song book....prepend this header to print out songs, % using TeX (either Devnac or Devnag font) % >>>>>>>> Need ITRANS 4.0 <<<<<<<<< %----- % User Configuration Option -- One column or Two column output. %\def\maketwocolumn{YES} % Uncomment this for 2-column printing %\def\makelandscape{YES} % Uncomment this for landscape format %\pagestyle{empty} %\def\eatnum#1{} % empty operator %\newcommand{\SCOUNT}{\stepcounter{scounter}\arabic{scounter}} %\newcounter{scounter} %\newcommand{\BCOUNT}{\stepcounter{bcounter}\arabic{bcounter}} %\newcounter{bcounter} %\newcommand{\CCOUNT}{\stepcounter{ccounter}\arabic{ccounter}} %\newcounter{ccounter} %\newcommand{\resetCCOUNT}{\setcounter{ccounter}{0}} %\newcommand{\addline}{\medskip\hrule\medskip} %\newcommand{\separate}{\medskip\hrule\medskip\setcounter{scounter}{0}} %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % Edit this if needed, default should be ok for most users. \ifx\undefined\maketwocolumn % --- One column output \let\usedvng=\LARGEdvng % 17pt devanagari font \let\smallcmr=\eightrm \let\titlefont=\tenrm \else % --- Two column output \let\usedvng=\normaldvng % 10pt devanagri font \let\smallcmr=\sixrm \let\titlefont=\eightrm \fi % font options (normaldvng, largedvng, etc): % sizes: normal < large < Large < LARGE < huge < Huge %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % if needed, redefine "space" to allow each input line to be broken into % multiple output lines (\let =~ is the default, which enforces line rule) % That has to done in the idevn.tex file, or add this command after % \startsong in your input file: % {\global\let =\ }% Comment this out for: 1 input line --> 1 output line % (you cannot uncomment the command here, it has to appear after \startsong) %----- % Uncomment one of the following paragraphs: % First one is for Frans Velthuis's font. % Second one uses the font that is bundled with the ITRANS package. % ONLY one of these should be uncommented at any one time............. % ** Frans's font....(Metafont) (Uncomment the following TWO lines.) #indianifm=dvng.ifm % ITRANS command #indianfont=\fransdvng %-----OR-------- % ** Devnac font (PostScript) (Uncomment the following TWO lines.) % #indianifm=dvnc.ifm % ITRANS command % #indianfont=\postdvng #useshortmarkers % this allows use of ## (beginindian) and ## (endindian) % ----------------------------------------------------------------- % Page Settings \ifx\undefined\makelandscape % Use Portrait Size Page \portraitpage % use a slightly wider page \addtolength{\textwidth}{0.25in} \else % Use Landscape Size Page \landscapepage \fi % ----------------------------------------------------------------- % The idevn.tex file is now included with ITRANS 4.0, but it has % a new method of specifying the songtitle (using printtitle). % For backward compatibility, need to define songtitle. \def\songtitle#1#2#3#4{% \film{#1}\singer{#2}\lyrics{#3}\music{#4}\printtitle} % ----------------------------------------------------------------- \font\titled=dvng10 scaled\magstep1 \raggedright % since the words are long, this reduces the long % gaps that appear when TeX justifies the lines. %\parskip 3 pt % to slightly increase the space between the shlokas. \parindent 40pt \begin{document} % from startsong command: \def\-{{\englfont -}}% \def\.{{\englfont .}}% \usedvng % use whatever font the user wants...default normaldvng \englfont % usedvng makes default font indian, restore english font % end from startsong command % \ifx\undefined\maketwocolumn \relax \else \twocolumn[\centerline{##\titled .. vajrasUchikA upanishhad.h ..##}\bigskip ] \fi %\hrule height0.4pt % ----------------------- End of ishdr.itx ------------------------ {\obeylines %\obeyspaces #indian % for multicolumn % ## \centerline{\titled } ## % \begin{multicols}{5} %From: hpraghu@genius.tisl.soft.net (H.P. Raghunandan) %Date: May 22, 1996 % %The following is the ITRANS text of the vajrasUchikA upanishhad.h. \centerline{\Hugedvng .. vajrasUchikA upanishhad.h..} ## \medskip \centerline{\LARGE vajrasUchikA upanishhad.h\footnote{Send corrections to H.P. Raghunandan hpraghu@genius.tisl.soft.net OR Shrisha Rao shrao@nyx.net}} ## \medskip \medskip \centerline{.. shrii gurubhyo namaH hariH OM..} \medskip \medskip yaGYGYAnAdyAnti munayo brAhmaNyaM paramAdbhutam.h | tatraipadbrahmatattvamahamasmIti chi.ntaye || \medskip \medskip \centerline{AUM ApyAyantviti shAntiH ||} \medskip \medskip chitsadAnandarUpAya sarvadhIvR^ittisAxiNe | namo vedAntavedyAya brahmaNe.anantarUpiNe || \medskip \medskip AUM vajrasUchIM pravaxyAmi shAstramaGYAnabhedanam.h | dUshhaNaM GYAnahInAnAM bhUshhaNaM GYAnachaxushhAm.h || 1|| \medskip brAhmaxatriyavaishhyashUdrA iti chatvAro varNAsteshhAM varNAnAM brAhmaNa eva pradhAna iti vedavachanAnurUpaM smR^itibhirapyuktam.h | \medskip tatra chodyamasti ko vA brAhmaNo nAma kiM jIvaH kiM dehaH kiM jAtiH kiM GYAnaM kiM karma kiM dhArmika iti || \medskip tatra prathamo jIvo brAhmaNa iti chet.h tanna | atItAnAgatAnekadehAnAM jIvasyaikarUpatvAt.h ekasyApi karmavashAdanekadehasaMbhavAt.h sarvasharIrANAM jIvasyaikarUpatvAchcha | tasmAt.h na jIvo brAhmaNa iti || \medskip tarhi deho brAhmaNa iti chet.h tanna | AchANDAlAdiparyantAnAM manushhyANAM paJNchabhautikatvena dehasyaikarUpatvAt.h jarAmaraNadharmAdharmAdisAmyadarshanat.h brAhmaNaH shvetavarNaH xatriyo raktavarNo vaishyaH pItavarNaH shUdraH kR^ishhNavarNaH iti niyamAbhAvAt.h | pitrAdisharIradahane putrAdInAM brahmahatyAdidoshhasaMbhavAchcha | tasmAt.h na deho brAhmaNa iti || \medskip tarhi jAti brAhmaNa iti chet.h tanna | tatra jAtyantarajantushhvanekajAtisaMbhavAt.h maharshhayo bahavaH santi | R^ishhyashR^iN^go mR^igyAH, kaushikaH kushAt.h, jAmbUko jAmbUkAt.h, vAlmIko vAlmIkAt.h, vyAsaH kaivartakanyakAyAm.h, shashapR^ishhThAt.h gautamaH, vasishhTha urvashyAm.h, agastyaH kalashe jAta iti shR^itatvAt.h | eteshhAM jAtyA vinApyagre GYAnapratipAditA R^ishhayo bahavaH santi | tasmAt.h na jAti brAhmaNa iti || \medskip tarhi GYAnaM brAhmaNa iti chet.h tanna | xatriyAdayo.api paramArthadarshino.abhiGYA bahavaH santi | tasmAt.h na GYAnaM brAhmaNa iti || \medskip tarhi karma brAhmaNa iti chet.h tanna | sarveshhAM prANinAM prArabdhasaJNchitAgAmikarmasAdharmyadarshanAtkarmAbhipreritAH santo janAH kriyAH kurvantIti | tasmAt.h na karma brAhmaNa iti || \medskip tarhi dhArmiko brAhmaNa iti chet.h tanna | xatriyAdayo hiraNyadAtAro bahavaH santi | tasmAt.h na dhArmiko brAhmaNa iti || \medskip tarhi ko vA brahmaNo nAma | yaH kashchidAtmAnamadvitIyaM jAtiguNakriyAhInaM shhaDUrmishhaDbhAvetyAdisarvadoshharahitaM satyaGYAnAnandAnantasvarUpaM svayaM nirvikalpamasheshhakalpAdhAramasheshhabhUtAntaryAmitvena vartamAnamantaryahishchAkAshavadanusyUtamakhaNDAnandasvabhAvamaprameyaM anubhavaikavedyamaparoxatayA bhAsamAnaM karataLAmalakavatsAxAdaparoxIkR^itya kR^itArthatayA kAmarAgAdidoshharahitaH shamadamAdisaMpanno bhAva mAtsarya tR^ishhNA AshA mohAdirahito dambhAhaN^kAradibhirasaMspR^ishhTachetA vartata evamuktalaxaNo yaH sa eva brAhmaNeti shR^itismR^itItihAsapurANAbhyAmabhiprAyaH anyathA hi brAhmaNatvasiddhirnAstyeva | \medskip sachchidAnAndamAtmAnamadvitIyaM brahma bhAvayedityupanishhat.h || \medskip \medskip \centerline{AUM ApyAyantviti shAntiH ||} \centerline{|| iti vajrasUchyupanishhatsamAptA ||} \medskip \medskip \centerline{.. bhAratIramaNamukhyaprANa.ntargata shrIkR^ishhNArpaNamastu..} #endindian } % End of obeylines \vfill\eject \centerline{\LARGE \bf Translation\footnote{Send corrections to mgiridhar@ucdavis.edu\\ \large This is the translation of vajrasuuchi upanishhad of saamaveda. Vajrasuuchi means diamond needle. This translation is taken from the book `Thirty Minor upanishads' translated by Narayanasvami Aiyar and is published by the Adyar Press, Madras.}} I now proceed to declare the vajrasuuchi - the weapon that is the destroyer of ignorance- which condemns the ignorant and praises the man of divine vision. There are four castes - the braahmaNa, the kshatriya, the vaishya, and the shudra. Even the smritis declare in accordance with the words of the vedas that the braahmaNa alone is the most important of them. Then this needs to be examined. What is meant by the braahmaNa ? Is it a jiiva ? Is it a body ? Is it a class ? It is GYAna ? Is it karma ? Or is it a doer of Dharma ? To begin with : is jiiva the braahmaNa ? No. Since the jiva is the same in the many past and future bodies (of all persons), and since the jiiva is the same in all of the many bodies obtained through the force of karma, there jiiva is not the braahmaNa. Then is the body the braahmaNa ? No. Since the body, as it is made up of the five elements, is the same for all people down to chaNdAla-s, etc., since old age and death, dharma and adharma are found to be common to them all, since there is no absolute distinction that the braahmaNas are white-colored, the kshatriyas red, the vaishyas yellow, and the shudras dark, and since in burning the corpse of his father, etc., the stain of the murder of a braahmaNa, etc., will accrue to the son, etc., therefore the body is not the braahmaNa. Then is a class the braahmaNa ? No. Since many rishis have sprung from other castes and orders of creation - RishyashRi.nga was born of deer; kaushika, of kusha grass; jaambuka of a jackal; vaalmiki of valmiika (an ant-hill); vyaasa of a fisherman's daughter; gautama, of the posteriors of a hare; vasishtha of uurvasi (a celestial nymph in the court of Indra); and agastya of a water-pot; thus have we heard. Of these, many rishis outside the caste have stood first among the teachers of divine wisdom; therefore a class is not the braahmaNa. Is GYAna the braahmaNa ? No. Since there were many kshatriyas and others well versed in the cognition of divine Truth, therefore GYAna is not the braahmaNa. Then is karma the braahmaNa ? No. Since the praarabdha, sanchita, aagami karmas are the same for all beings, and since all people perform their actions impelled by karma, therefore karma is not the braahmaNa. Then is the doer of dharma (virtuous actions) the braahmaNa ? No. Since there are many kshatriyas, etc., who are givers of gold, therefore a doer of virtuous actions is not the braahmaNa. Who indeed then is braahmaNa ? Whoever he may be, he who has directly realised his aatmaa and who is directly cognizant, like the myrobalan in his palm, of his aatmaa, that is without a second, that is devoid of class and actions, that is free from the faults of faults of the six stains (hunger, thirst, grief, confusion, old age, and death) and the six changes (birth, existence etc), that is of the nature of truth, knowledge, bliss and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades everything within and without as aakaash, that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with saama (dama, uparati, titikshaa, samadhana, sraddha), who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means- he only is the braahmaNa. Such is the opinion of the veda, the smritis, the itihaasa, and the puraaNa-s. Otherwise one cannot obtain the status of a brahmaNa. One should meditate on his aatma as sachchidaananda, and the non-dual brahman. Yea, one should meditate on his aatma as the sachchidaananda brahman. Such is the upanishhad. \medskip \centerline{AUM tat.h sat.h} \medskip \medskip\hrule\medskip \end{document}