Brhadharanyaka Upanishad - Chapter 6.4 (Part 1

Brhadharanyaka Upanishad - Chapter 6.4 (Part 1 - Menstruation)

Background

Does Brhadharanyaka Upanishad (Br. Up.) Chapter 6.4 talk about wife beating..? When I read the traditional meanings, it does. But when I translated it, I did not find anything like that. Rather I find a design pattern matching between agni invoked in stri to menstruation in women.

I am translating Br. Up. Chapter 6.4.1 to 6.4.13 in part-1.

Executive Summary

This chapter is talking about how creation happened.

puruSa is the cause of creation and fruits carry the essence of that puruSa, because they carry the seeds and seeds are the basis of creation. Not just that, essence of one form is carried in another for furthering creation and that is the 'model'.

Like stone/mountain/land that emerges out of water, stri emerges out of puruSa to uphold that seed or nurturing creation. puruSa manifests as the 'atmanam' inside this striyam (or feminity). We perceive this atmanas as the 'aham' or 'self' between the breasts (heart) and middle of the eye-brows (brain).

Once the feminity/striyam is established, 'knowing' the puruSa by Stri is established. Multitude of worlds manifest by the vajapeyana yajna where the agni blazes in the middle, kusa grass lies underneath as the skin and creation progresses to that extent the play of puruSa executes. When striyam does not know the play of puruSa creation is lost.

There are multiple mortal puruSas/brahmanas who spur creation in different aspects. Whenever stri/evolute knows them, movement happens within stri, like reactants executing in the presence of a catalyst. Catalysts are the Purusa and reactants are the stri, the evolutes. The play of knowing the puruSa itself moves the creation.

The self drives/operates the indriyam, fame, wealth and good deeds on stri. In the stri without impurities, the illustrious (self) is summoned without impurities. In those Indriyas that manifest on Stri, except 'manas' all indriyas get kAmam by striking of some other affliction. Manas is controlled by the puruSa and becomes the yAmi.

The controller wishing kAma thus, in the fixed matter forms, by union of face to face, by touching of genitals, manifests anga by anga, from the hearts, leading to creation, while dirt-smeared bodies take pleasure in executing it.

Garbham is the wish of the controller. When controller not wishes, indriyas operate from top to bottom, prana to apana and flow of semen/seed does not happen. When controller wishes, indriyas operate from bottom to top, apana to prana and flow of semen/seed happens, stri becomes garbhini.

So how does the puruSa, external to stri, drive creation in stri, as creation is at the desire of puruSa..?

It's through agni in Stri. PuruSa invokes Agni in stri. When Stri just 'knows' the puruSa (does not interact), agni is invoked in Stri. This agni prepares the stri for procreation (like raw clay is is made ready by agni). A Yajna happens on Stri with ghee being offered in each strand of kusa grass. The wish is that prana, apana, putra, pazu and all our desires beyond sky are achieved and all barren no good deeds depart from this loka. This Yajna happens on Stri (driving evolution), where the performing learned brAhmana is the PuruSa who is external to Stri. With this Agni, Stri's desire (to procreate) never falls short. The transcendental manifests thus.

That's why whose giver of birth (any wife) finds herself in menstrual cycle, for three days, does not drink from metal vessel, does not allow man or woman toget in or to get out, at the end of 3 nights, takes bath and threshes rice to indicate she is ready for procreation.

PuruSa's invoking the agni on Stri is like the menstrual cycle of Stri or a woman. Due to that agni, the barren, no good deeds depart from her. This agni gets her ready for procreation like fire bakes the raw-clay pot. The desire of stri increases for procreation. Menstruation of a woman is the invocation of Agni in Stri to cook/bake the raw clay vessel for procreation and remove the barreness out.

Menstruating woman is analogy with respect to puruSa and Stri. Stri is totally independent of puruSa. Stri just by knowing puruSa has agni invoked in her to get ready for procreation, like a woman's menstrual cycle happens without any interaction with male and gets her ready for procreation. Probably this analogy became the basis of menstrual segregation practices adopted later.

Detailed Summary

All beings arise out of prthvi (land/earth/ground), which arise out of Apa (celestial waters), which arises in the ausadha, which themselves arise out of flowers and fruits. The fruits hold the seeds of creation and hence these fruits hold the essence of puruSa (as puruSa drives creation).

The puruSa being talked about is not human male. It is the Universal puruSa. PuruSa, by definition, is an observer or witness or sAksi. But puruSa drives creation and hence thus becomes prajApati. How come puruSa, a witness, becomes prajapati..? How did creation proceed..?

Prajapati's observational cycle is thus in the installation of our order/arrangement. There feminity emerged (out of puruSa). There creationism initiated. Therefore feminity is worshipped; there the 'self' brings out the stone/mountain out of water.

Out of puruSa emerges feminity/striyam (like stone/mountain out of waters) and that's how the creationism is initiated and prajas manifest in Stri. That's how puruSa becomes prajapati. At some point of dissolution, everything goes back under the water and then at some later point, the stri rises again out of water. This is the 'observational cycle' (iksam cakra) of 'prajapati'.

Hence feminity/striyam is worshipped/respected. It is inside this feminity, that arises like stone out of water, the 'self' of atman is born inside the beings (like the seeds inside the fruit).

Once the feminity/striyam is established, 'knowing' the puruSa by Stri is established. Strands of kusa grass covering skin/garment etc; blazing in the middle; that multitude, as much as, certainly by the vApayena, the worlds of the yajamana manifest, to that extent play of puruSa moves/executes. Creations of stri enjoys the good deeds. Where play of unknown moves , there good deeds of striyam is lost.

(By the vajapeyana yajna where the agni blazes in the middle, kusa grass lies underneath as the skin, multitude of worlds of yajamana manifest, creation progresses to that extent the play of puruSa executes. When striyam does not know the play of puruSa creation is lost).

The learned Uddalaka aruni said, that learned expanse of the maudgalya gotra said, that learned son surpasser said, "unto the multiple mortal brahmanas, barren, not good deeds, from our worlds they depart; the fun of knowing the brahmanas/puruSas moves/executes thus; many this sleeping's, waking up's are moved by that seed".

When Stri (or evolutes) come into touch (with puruSas) (or just 'knows' the puruSa), this is the mantra (process).

"Whose intelligent seed earth does not shed/spill, from which osadhi, apa flow out, which waters, that seed fixes as the 'self' (aham), repeats indriyam, repeats vigor, repeats objects of enjoyment, repeats fire of various planetary systems or abodes, where order is established thus, puruSa (anamika, angustabhya is puruSa), takes between the breasts (hearts) and eyebrows (mind) as the cleanser."

Which watery self observes that mantra, this is the mantra - "my powerful indriyam fame wealth, good deeds thus are stri certainly. In this stri which is free of impurities, therefore the illustrious is summoned in this stri without impurities".

The self drives/operates the indriyam, fame, wealth and good deeds on stri. In the stri without impurities, the illustrious (self) is summoned without impurities.

If she (Stri) does not offer us kAmam directly, if she does not offer kAmam by supporting either by hand or by affection/affliction, in those indriyas, fame of the famous (puruSa) is given. In those Indriyas where she gives kAmam, the fame of the famous (puruSa) is not given, unto you illustrious.

(In those Indriyas that manifest on Stri, those where kAmam is not directly offered by touch of hand or by affection, fame of puruSa manifests in those indriyas. But all Indriyas are subjected to such kAmam except Manas. Manas is not given kAmam either by hand or by any affliction. It is controlled by the puruSa and becomes the yAmi).

The controller wishing kAma thus, in the fixed matter forms, by union of face to face, by touching of genitals, manifests anga by anga, from the hearts, excessively bringing out. Your that body like afflicted by dirt smearing, takes pleasure without ego thus.

Then controller wishing not to give garbham there in the fixed matter forms by union of face to face, from prana to apana, in/by indriyas, flow of the seed, not given thus. When controller not wishes, indriyas operate from top to bottom, prana to apana and flow of semen/seed does not happen.

Then controller wishing to give garbham there in the fixed matter forms by union of face to face, from apana to praana, in/by indriyas, flow of the seed, given thus, garbhini manifests. When controller wishes, indriyas operate from bottom to top, apana to prana and flow of semen/seed happens, stri becomes garbhini.

Therefore whose giver of birth (a la wife, here Stri)'s agni is spurned, fire fixes firmly the raw clay vessel, each strand blade of kusa grass crossing through all these kusa grass blade in each strand smeared with ghee is offered. My blazing wish here give prana, apana, putra, pazum, desires beyond sky- thus is the hope. that these barren, no good deeds in our lokas depart, which only learned brahmana vowed, therefore only in brahamana's wife (stri), it is said complete desire is not fallen short/removed. thus only the transcendental manifests.

So how does the puruSa, external to stri, drive creation in stri, as creation is at the desire of puruSa..?

It's through agni in Stri. PuruSa invokes Agni in stri. When Stri just 'knows' the puruSa (does not interact), agni is invoked in Stri. This agni prepares the stri for procreation (like raw clay is is made ready by agni). A Yajna happens (like it happens) with ghee, darbha, samiddh and havis. This Yajna happens on Stri (driving evolution), where the performing learned brAhmana is the PuruSa who is external to Stri. With this Agni, Stri's desire (to procreate) never falls short.

Stri spurns the agni out. A raw clay vessel is baked/fixed by agni, (when) the ghee smeared crosses through on all points of the strands of the darbha. With samiddh and havis, this is a Yajna. In this Yajna, prana, apan putra, pazu and all good deeds evolve and they are offered in the Yajna. Desiring from distance or external desiring is also offered and therefore these barren, no good deeds depart from our loka.

PuruSa is the brAhmana doing the Yajna on Stri. PuruSa does so to spur creation in Stri. Therefore in that brahmana's/learned's wife/Stri, desires do not decrease/fall short. The creation continues ever.

Then whose giver of birth finds in menstrual cycle, for three ays, does not drink from metal vessel, does not allow man or woman toget in ou to get out, at the end of 3 nights, takes bath and theses rice.

PuruSa's invoking the agni on Stri is like the menstrual cycle of Stri. Due to that agni, the barren, no good deeds depart from her. This agni gets her ready for procreation like fire bakes the raw-clay pot. The desire of stri increases for procreation.

Menstruation of a woman is the invocation of Agni in Stri to cook/bake the raw clay vessel for procreation and remove the barreness out. Hence for 3 days a woman does not drink from metal vessels, does not allow man or woman to come in or go out and at the end of 3 nights takes bath and prepares raw rice.

Br.Up. 6.4.1

eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ, pṛthivyā āpaḥ, apāmoṣadhayaḥ, oṣadhīnāṃ puṣpāṇi, puṣpāṇāṃ phalāni, phalānāṃ puruṣaḥ, puruṣasya retaḥ

The essence (rasah) of all beings (bhutanam) is pRthvi, essence of prthvi is Apa, essence of Apa is Osadha, essence of Osadha is puSpa, essence of puSpa is phala, essence of phala is puruSa, essence of puruSa is retah.

Br.Up.6.4.2

sa ha prajāpatirīkśāṃcakre, hantāsmai pratiṣṭhāṃ kalpayānīti; sa striyaṃ sasṛje; tāṃ sṛṣṭvādha upāsta; tasmātstriyamadha upāsīta; sa etaṃ prāñcaṃ grāvāṇamātmana eva samudapārayat, tenaināmabhyasṛjat

That certainly prajapati's observational cycle (iksam cakra), yes thus in our (asmai) order/arrangement (kalpayanti) installation (prathistham); there feminity (striyam) emerged (sasrja). there creationism (srstvadha) initiated (upasta); therefore feminity (striyam) is worshipped (upasita); there the 'self' (atmana) brings out (aparayat) the stone/mountain (gravanam) out of water (samud).

Br.Up. 6.4.3

tasyā vedirupasthaḥ, lomāni barhiḥ, carmādhiṣavaṇe—samiddho madhyataḥ—tau muṣkau; sa yāvānha vai vājapeyena yajamānasya loko bhavati, tāvānasya loko bhavati ya evaṃ vidvānadhopahāsaṃ carati; āsāṃ strīṇāṃ sukṛtaṃ vṛṅkte; atha ya idamavidvānadhopahāsaṃ carati, āsya striyaḥ sukṛtaṃ vṛñjate

There knowing (vedih) is established (upastah); hairs (lomani) of kusa grass (barhih) covering (savane) skin/garment (carmadi) etc; blazing in the middle; that multitude (muskau); all that/as it is/as much as (yavan) certainly by the vApayena, the worlds of the yajamana manifest; to that extent (tavanasya) fun/play of known (vidvan adha upahasam) moves/executes (carati); creations of stri enjoys (vrnkte) the good deeds; where fun/play of unknown (avidvan) moves , there good deeds of feminity is stolen/removed (vrnjate).

Br.Up. 6.4.4

etaddha sma vai tadvidvānuddālaka āruṇirāha; etaddha sma vai tadvidvānnāko maudgalya āha; etaddha sma vai tadvidvānkumārahārita āha, bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti, ya idamavidvāṃso'dhopahāsaṃ carantīti; bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati

that learned Uddalaka aruni said (aha), that learned expanse of the maudgalya gotra (maudgalya) said, that learned son surpasser (vidvan kumara harita) said, unto the multiple mortal brahmanas (bahava marya brahmanaya), barren (nirindriya), not good deeds (visukrta), from our worlds (asmal lokat) they depart (prayanti); the fun/play of knowing (vidvamsa adha upahasam) (the brahmanas) moves/executes (caranti) thus (iti); many (bahu) this sleeping's (suptasya), waking up's (jagrta) are moved (skandati) by that seed (retah).

Br. Up. 6.4.5

tadabhimṛśet, anu vā mantrayeta—

yanme'dya retaḥ pṛthivīmaskāntsīt, yadoṣadhīrapyasaradyadapaḥ |

idamahaṃ tadreta ādade punarmāmaitvindriyam punastejaḥ punarbhagaḥ |

punaragnirdhiṣṇyā yathāsthānaṃ kalpantām, ityanāmikāṅguṣṭhābhyām ādāyāntareṇa stanau vā bhruvau vā nimṛjyāt

That coming in contact (tad abhimrset) this is the mantra (anu va mantrayeta) - whose (yan) intelligent (medya) seed earth does not spill (retah prthiv askantsit), from which osadhi apa flows out (yad osahdir apya sarad), which waters (yad apah) this self (idam aham) that seed (tad reta) tookup/accepted (adade) repeatedly (punar) my indriyam (mAmaitva indriyam), repeatedly powering (punar tejah), repeatedly the object of enjoyment (punar bhagah), repeatedly fire (punar agni) of various planetary systems/abodes (dhiSnya), where order is established (yatasthanam kalpantam), thus (iti) by the anamika, angushta (anamika angushtabhyam), taking (adaya) between the breasts (antarena stanau) and the eyebrows (va bhruvau) wipe off /cleanse/to rub off (nimrjyat)

When Stri (or evolutes) come into touch (with puruSas) (or just 'knows' the puruSa), this is the mantra (process). "Whose intelligent seed earth does not shed/spill, from which osadhi, apa flow out, which waters, that seed fixes as the 'self' (aham), repeats indriyam, repeats vigor, repeats objects of enjoyment, repeats fire of various planetary systems or abodes, where order is established thus, puruSa (anamika, angustabhya is puruSa), takes between the breasts (hearts) and eyebrows (mind) as the cleanser."

Br.Up. 6.4.6 -6.4.8

atha yadyudaka ātmānaṃ paśyettadabhimantrayeta—mayi teja indriyaṃ yaśo draviṇaṃ sukṛtamiti; śrīrha vā eṣā strīṇāṃ yanmalodvāsāḥ; tasmānmalodvāsasaṃ yaśasvinīmabhikramyopamantrayeta

then (atha), which (yad) the watery self/atmanam (udaka atmanam), sees (pasyet) that (tad) chanting (abhi mantrayeta) - 'my (mayi) powerful indriyam fame wealth (teja indriyam dravinam), good deeds (sukrtam) thus (iti)" - that is stri certainly (stri ha va esa). In this stri (strinam), who (is) (yan) free of impurities (malodvasah); therefore without impurities (tasmat malodvasasam), illustrious (yazasvin) summon (abhikramya) is the mantra chanting (upamantrayeta)

sā cedasmai na dadyāt, kāmamenāmavakriṇīyāt; sā cedasmai naiva dadyāt, kāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet, indriyeṇa te yaśasā yaśa ādada iti; ayaśā eva bhavati sā cedasmai dadyāt, indriyeṇa te yaśasā yaśa ādadhāmīti; yaśasvināveva bhavataḥ

that/she if (ced) not imparts/offers us (asmai na dadyat) this kamam straight /direct(a-vakrini); that if not offers us also (ced asmi na iva dadyat) this kamam by supporting (yastya) either (va) by holding hand (panina) or (va) by affliction/affection (upahatya) excessively (atikramet); by indriyas (indriyena) those (te) fame (yazasa) of famous (yasa) is given (adada);

infamy (a-yasa) alone (eva) manifests (bhavati) if giving us (ced asmai dadyat), by the indriyas, fame (yaza)of the famous (yaza) is not given (adadhami) thus (iti), illustrious (yasasvinau) unto you (eva bhavatah)

that/she if not offers us this kamam directly, also that if not imparts us this kamam by supporting either by holding hand or by affliction/affection excessively, in/by indriyas, fame of the famous is given. infamy alone manifests, if giving us by the indriyas, fame of the famous is not given thus, unto you the illustrious

Br.Up. 6.4.9, 10, 11

sa yāmicchet kāmayeta meti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, upasthamasyā abhimṛśya japet— aṅgādaṅgātsaṃbhavasi, hṛdayādadhijāyase । sa tvamaṅgakaṣāyo'si, digdhaviddhamiva mādayemāmamūṃ mayīti

The controller (puruSa) (sa yami) wishes kAmA (icchet kamaya) thus (iti), there in the fixed matter forms/wealth (tasyam artham nisthaya), by union of face to face (mukhena mukham samdhaya), by touching of safe place/genitals chanting (upasthamasya abhimrsya japet), anga by anga manifestation occurs (angad angad sambavasi). From the hearts (hrdayad), (its) excessively bought forth (adhi jAyasa). That your body (sa tvam anga) like afflicted by dirt smeared (kasaya digdha viddham), takes pleasure without ego (madaye ma amama), in me thus (mayiti).

atha yāmicchen na garbhaṃ dadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, abhiprāṇyāpānyāt, indriyeṇa te retasā reta ādada iti; aretā eva bhavati |

Then (atha) controller (yami) wishes (icchen) not to give garbham (na garbham dadhia iti), there (tasyam) in the fixed (nisthaya) matter forms/wealth (artham), by union of face to face (mukhena mukham samadhaya), by the prana, apana (abhi prana apanyat), by indriyas (indriyena) those (te) seed of the seeds (retasa reta) not given (adada) thus (iti).

Then controller wishing not give garbham there in the fixed matter forms by union of face to face, from prana to apana, in/by indriyas, flow of the seed, not given thus. When controller not wishes, indriyas operate from top to bottom, prana to apana and flow of semen/seed does not happen.

atha yāmiccheddadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, apānyābhiprāṇyāt, indriyeṇa te retasā reta ādadhāmīti; garbhiṇyeva bhavati

Then (atha) the controller (yami) wishes (icched) to give (dadhita iti), there (tasyam) in the fixed (nisthaya) matter forms/wealth (artham), by union of face to face (mukehna mukham samadhaya), from apana to prana, in/by the indriyas, flow of the seed, given thus. garbhini manifests.

Br.Up. 6.4.12

atha yasya jāyāyai jāraḥ syāt taṃ ceddviṣyāt, āmapātre'gnimupasamādhāya, pratilomaṃ śarabarhistīrtvā, tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt—mama samiddhe'hauṣīḥ, prāṇāpānau ta ādade—asāviti; mama samiddhe'hauṣīḥ, putrapaśūṃsta ādade—asāviti; mama samiddhe'hauṣīḥ, iṣṭāsukṛte ta ādade—asāviti; mama samiddhe'hauṣīḥ, āśāparākāśau ta ādade—asāviti; sa vā eṣa nirindriyo visukṛto'smāllokātpraiti, yamevaṃvidbrāhmaṇaḥ śapati; tasmādevaṃvitchrotriyasya dāreṇa nopahāsamiccheduta, hyevaṃvitparo bhavati

Therefore (atha) whose (yasya) giver of birth (a la wife, here Stri)'s (jayaya) agni (jArah), if hated/spurned (ced dvisyat), fire fixes firmly (agnim upasamadhaya) the raw/brittle vessel (amapatra), each strand (prati lomam) blade of kusa grass (zara barhis) crossing through (tirtva), all these (tasmin etah) kusa grass blade (zara barhis) in each strand (prati loma) smeared with ghee (sarpisakta) is offered (juhuyat), my blazing here wish (mama samiddha iha uSih) prana apana those (ta) offer/take (adade), hope thus (azav iti) my blazing wish here (mama samiddha iha usih) took/accept (adade) putra pasum azav iti; my blazing wish here (mama samiddha iha uSih), desires (aSa) beyond (apara) sky (akazau) that (ta) offers/takes/accepts/gives (adade) - hope thus (azav iti) - that (sa) these (esa) barren (nirindriya) no good deeds (visukrta) in our lokas depart (asmal lokat praiti), whom (yam) only (eva) learned (vid) brahmana vowed (zapati); therefore (tasmad) only (eva) in brahmana's wife (vitchortiyasya darena), na (no) fall short/remove (apaha) complete (sam) desire (icched) it is said (uta), thus only (hy evam) vit-para (outside of known, the transcedental) bhavati (manifests)

Therefore whose giver of birth (a la wife, here Stri)'s agni is spurned, fire fixes firmly the raw clay vessel, each strand blade of kusa grass crossing through all these kusa grass blade in each strand smeared with ghee is offered. My blazing wish here give prana, apana, putra, pazum, desires beyond sky- thus is the hope. that these barren, no good deeds in our lokas depart, which only learned brahmana vowed, therefore only in brahamana's wife (stri), it is said complete desire is not fallen short/removed. thus only the transcendental manifests.

So how does the puruSa, external to stri, drive creation in stri, as creation is at the desire of puruSa..?

It's through agni in Stri. PuruSa invokes Agni in stri. This agni prepares the stri to cook/bake the raw matter forms to more complex matter forms that can hold life. A Yajna happens with ghee, darbha, samiddh and havis on Stri, driving evolution, where the performer learned brAhmana is the PuruSa who is external to Stri. With th Agni, Stri's desire never falls short.

Stri spurns the agni out. (Like) a raw vessel baked/fixed by agni, (when) the ghee smeared crosses through on all points of the strands of the darbha, with samiddh and havis, in this Yajna, prana, apan putra, pazu and all good deeds evolve and they are offered in the Yajna. Desiring from distance or external desiring is also offered and therefore these barren, no good deeds depart from our loka.

PuruSa is the brAhmana doing the Yajna on Stri. PuruSa does so to spur creation in Stri. Therefore in that brahmana's/learned's wife, desires do not decrease/fall short. The creation continues ever.

Br.Up. 6.4.13

atha yasya jāyāmārtavaṃ vindet, tryahaṃ kaṃse na pibedahatavāsāḥ, naināṃ vṛṣalo na vṛṣalyupahanyāt apahanyāt; trirātrānta āplutya vrīhīnavaghātayet

Then (atha) whose (yasya) giver of birth (wife) finds (vindent) in menstural cycle (martavam), for three days (tri- aha) does not drink ( na pibet( from metal vessel (kamsa) (she drinks from clay vessel), does not (na enam) allow man (vrsala) or woman (vrsali) to get in (upahanyata) or get out (apahanyat), at the end of 3 nights (tri ratra anta), takes bath (aplutya), threshes (avaghataya) raw rice (vrihin).

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