Motif
Annihilation And Union
annihilation_union
A motif of the Mystical Quest and Interior Journey family. Every row below is a tagged passage; each rests on a quote in its source text.
1,694 occurrences
42 traditions
sufi (615) · hindu (532) · daoist (70) · taoist (64) · sikh (60) · egyptian (54) · hermetic (40) · roman (38) · tibetan buddhist (36) · gnostic (33) · greek (33) · buddhist (27) · celtic (14) · norse (11) · persian (10) · celtic irish (7) · islamic (5) · georgian (4) · jain (4) · burmese (3) · germanic (3) · mangaian (3) · mongol (3) · native american plains (3) · zoroastrian (3) · australian aboriginal (2) · nahua maya inca (2) · arctic inuit (1) · armenian (1) · bavili (1) · comparative (1) · confucian (1) · hawaiian (1) · kikuyu (1) · malagasy (1) · malay (1) · mesopotamian (1) · native american california (1) · native american northeast woodlands (1) · siberian (1) · slavic (1) · vietnamese (1)
sufi
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Bird Parliament Bird Parliament; lines 1178-1400 confidence: high
"Thyself to Self-annihilation give / That this false Two in that true One may live."
The opening doctrine explicitly asks for self-annihilation so that false twoness may live in true oneness, with conscious return into the eternal all.
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Bird Parliament Bird Parliament; lines 1402-1627 confidence: high
A speaker expects the Wine to be his, but a corrective voice says prayer requires breath from Him, a curtain divides the lover from the hidden Harim, and fulfillment comes from His love.
The correction speaks of lover, hidden Harim, and divine love; the dying holy spirit rejects becoming an angel and asks to be one with God.
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high
Kaf’s peak appears in mist; the pilgrim hears the tide of one sea in which the seven seas, spheres of earth and heaven, two worlds, phenomena, abstract forms, and creeds melt or are swept away.
The one sea, fierce sun of unity, and One Essence are associated with the disappearance of worlds, forms, creeds, and the pilgrim’s ordinary distinctions between within and without.
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high
The seeker gathers ambitions, lusts, pride, glory, gold, sensual desire, relations, kin, country, otherworldly fables, worn-out creeds, and reason into a pyre of self-annihilation and self-sacrifice of soul.
The seeker builds a pyre from attachments and beliefs, throws himself on it, and lights it with self-negation so that the burnable self is consumed.
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high
The moths, long exiled from the flame they worship, meet in council and choose one by lot to find their idol; he sees what he thinks is a taper in a room and returns, but the chief rejects the report as slight belief.
Among three moths seeking the flame, only the third, which enters the sacred fire and becomes one color and substance with it, is said to know the flame.
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Bird Parliament Bird Parliament; lines 2310-2569 confidence: high
The spokesman asks: “Let us but see the Fount from which we flow, / And, seeing, lose Ourselves therein!”
The spokesman asks to lose themselves in the fount; the voice describes no separate selves, drops melting into the universal main, and rays returning into the sun.
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Bird Parliament Bird Parliament; lines 542-753 confidence: medium
The Tajidar tells the Parrot to slip off base desire and seek true life beyond the bodily shell; a dying hermit refuses Khizar's offer of life.
The Tajidar describes bodily existence as rind or shell, and the hermit says the next world's fountain is this life's death.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: high
The Tajidar tells the birds they are long-lost exiles who disclaim the Fount of Being; all creatures and even matter are described as shadows of pure essence, quickened by a ray of creative will.
The Tajidar says the birds are exiles from the Fount of Being, cannot be parted from it, and must re-flow to it; he later describes the seeker merging in the central Soul of Things.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: high
The Tajidar contrasts a child anticipating a father’s embrace with a guilty slave driven to punishment, and tells the hearer to prepare the breast and its mysterious mirror so the reflected image is clear of distortion, doubleness, and sin; the Double only seems, but the One is.
The Tajidar instructs the hearer to prepare the breast and its mysterious mirror, clearing it of distortion, doubleness, and sin, and concludes that the Double only seems while the One is.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5082-5286 confidence: medium
The real Workman is hidden in His workshop; the hearer is told to enter the workshop, named Not-being, to see Creator and creation at once, since looking outside the workshop leaves one ignorant.
The hearer is told to enter the workshop called Not-being in order to see the Creator and creation at once.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5618-5805 confidence: high
A thirsty man finds a tank of water but cannot drink because a high wall surrounds it; he removes bricks from the top and throws them into the water.
The thirsty man cannot reach the water, removes bricks to draw nearer, and the passage moralizes the wall as the body and the water as access to life and union with Deity.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6020-6246 confidence: high
“Because the heart is substance, and words accidents... A burning heart is what I want... Kindle in thy heart the flame of love.”
The passage asks for a burning heart, describes lovers whose hearts and souls burn, distinguishes them from formal ritualists, and treats their faulty speech as better than correct forms.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6248-6477 confidence: medium
The Sage says, "that is God which your soul sees in me," and calls the Ka'ba God's house of grace and his body "the house of His secret."
The Sage says his body is the house of God's secret, that what Bayazid's soul sees in him is God, and that seeing him is seeing God.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6479-6502 confidence: medium
"To serve me is to worship and praise God"; "Think not that God is distinct from me."
The speaker says God is not distinct from him and invites perception of the light of God in a mortal; the footnote supplies a related saying about the faithful servant's heart containing the divine.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium
Story V is listed as 'The Elephant in a dark Room,' with headings on outward sense compared to the palm of a hand, Noah and his son Canaan, reconciliation of two traditions, and love's bewilderment annulling thought.
The contents list 'The Lover and his Mistress' and the heading 'True lovers seek union'; another nearby heading says love's bewilderment annuls thought.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium
The contents list a man in the time of David, knowledge opposed to opinion, boys and their teacher, a darvesh who broke his vow, all things dependent on God's will, and divine decrees apparent in their effects.
Headings state that all things depend on God's will, divine decrees appear in effects, and the will is identified with God's will.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL; lines 935-1009 confidence: high
The speaker says that if the Beloved touched him with his lips, he too would burst into melody like the flute. A note states that self-annihilation leads to eternal life in God, the universal Noumenon by whom all phenomena subsist, and cites Gulshan i Raz.
The editorial note states that self-annihilation leads to eternal life in God, the universal Noumenon by whom all phenomena subsist.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI.; lines 883-932 confidence: medium
"'Tis the fire of love that inspires the flute"
The passage links flute, lovers, and love, and the footnote explicitly defines love as drawing creatures back to reunion with the Creator.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 558-675 confidence: high
The contents list the creation of Adam, God as the “Only Real Agent,” death as gain, Mahmud and Ayaz, and a description of one made one with God.
The passage lists a “Description of him who is made one with God.”
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE.; lines 4679-4881 confidence: medium
The words “by the night” are interpreted as Muhammad’s veiling, the earthly body he bore; his sun enters that body’s night, and union with God arises there. The note cites Koran xciii on daylight and night.
Night is interpreted as Muhammad’s veiling in an earthly body, and the passage says union with God arose from the depth of that disgrace.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL; lines 19471-19606 confidence: high
“Say not two... the slave is obliterated in his lord... the lord is obliterated in God that created him.”
The passage says the slave is obliterated in his lord and the lord is obliterated, lost, dead, and buried in God, and warns against seeing two Qiblas.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: high
No soul finds admittance to the divine hall until annihilated; “What is ‘ascension’ to heaven? Annihilation of self”; self-abandonment is called the creed and religion of lovers.
The passage says a soul must be annihilated before admission to the divine hall and explicitly defines ascension to heaven as annihilation of self.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: medium
The passage says the whole world flees from will and being toward self-abandonment and intoxication, using wine and strong drink to escape self-consciousness; existence is called a snare, and thought, memory, and will a hell.
The passage says people flee from self-consciousness and the snare of existence toward self-abandonment, intoxication, or preoccupation.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL; lines 14529-14665 confidence: medium
The passage contrasts ordinary evidence with one joined to the divine Ocean like a stream and describes the traveller at the goal whose light fills deserts and wastes.
The passage contrasts ordinary evidence with one who is joined to the divine Ocean like a stream, near the description of the traveller who has arrived at the goal.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!.; lines 14668-14857 confidence: medium
The passage addresses a skillful writer who writes letters and fair forms on Not-being and the world of ideals; the speaker says he will be a lover of Not-being rather than existence.
The speaker says he will be a lover of Not-being rather than existence, within a passage about forms written on Not-being.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI.; lines 14916-15026 confidence: high
“to be safe from one’s internal enemies is to annihilate self, and to be absorbed in the eternity of God, as the light of the stars is lost in the light of the noonday sun.”
The passage explicitly links safety from internal enemies to annihilating self and being absorbed in God, and later says that decreasing mean states increases union.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13743-13911 confidence: medium
The speaker says he offered his life to the king, another man intervened, he desired no mercy except the king’s blows, and death by the king would give eternal life.
The speaker says his duty is to sacrifice his life and that if the king cut off his head he would receive eternal life in return.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13743-13911 confidence: high
The passage recounts Abraham cast into fire by Nimrod; Gabriel offers help, Abraham refuses, and the passage says union with God removes need for intermediaries.
The passage explicitly says one who has attained union with God needs no intermediaries and illustrates this with Abraham refusing Gabriel’s help.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14283-14466 confidence: high
The speaker likens Husamu'd-Din to Muhammad in heaven and on earth, asks that earth and heaven be united, and says schism, polytheism, and duality should disappear while unity abides.
The passage calls for earth and heaven to be united and for schism, polytheism, and duality to disappear so that unity abides.
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Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI.; lines 19823-19855 confidence: high
The speaker asks why a “pearl” trembles in its shell, contrasts sugar-cane with real sugar, says the outward “you” is foreign to the real “you,” and commands: “Cling to your real self, quit this dual self.”
The text says the last self attains the first real self through earnest attention to union and commands the addressee to quit the dual self.
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Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL / PROLOGUE.; lines 1012-1222 confidence: medium
The prologue says separation from those who speak one's tongue makes one dumb; the faded rose and withered garden silence the nightingale; the Beloved is all in all, while the lover is a veil, a dead thing, and like a bird without wings when love no longer quickens him.
The lover is described as a dead thing before the Beloved, and Jalal-ud-Din says praising the Friend would prove him existent, while existence is error.
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Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL / PROLOGUE.; lines 1225-1426 confidence: high
The teaching contrasts worldly senses as the ladder of earth with spiritual senses as the ladder of heaven, and praises the soul that mortifies the flesh and gives up family, wealth, and goods for love of God.
The teaching praises mortification and self-destruction for love of God, then uses images of rebuilding, fresh flow, renewed skin, and absorption in God.
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Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OFRUMI / FIRST EDITION / CONTENTS / CONTENTS.; lines 179-255 confidence: medium
Contents entries include the Tattooed Man, submission to the Spiritual Director, the Lion hunting in company, destroying self, Joseph and the Mirror, and Not-being as the mirror of Being.
The contents place “Man must destroy ‘self’” near a heading on submission to the Spiritual Director.
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Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED.; lines 3821-3973 confidence: high
The lion is enraged that the wolf spoke of “I” and “Thou,” and “My share” and “Thy share,” and kills him with one paw-blow.
In the hunting story, the wolf is killed for asserting separate shares, while the fox assigns all to the lion and is rewarded with the lion's statement, 'Thou art no longer a fox, but myself.'
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Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED.; lines 3821-3973 confidence: high
A man knocks; when asked who he is, he answers, “’Tis I,” and is told there is “no admittance” and that only “fire of separation and absence” can cook the raw one.
The man is denied entry when he says 'Tis I,' undergoes separation, and is admitted only when he answers as the beloved, with the explanation that one house has no room for two 'I's.
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Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI.; lines 3976-4142 confidence: medium
The passage says His name suggests the idea of Him, the idea guides to union with Him, one should seek the reality named, look for the moon in heaven rather than water, become free from self, and scour rust like a steel mirror.
The passage says the divine name or idea guides toward union with Him and urges freedom from self and polishing away rust.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 19858-20047 confidence: medium
The King of China favors not those using tricks, but those ready to yield their lives, according to the saying, 'Die before you die.'
The King of China favors those prepared to yield up their lives, summarized by the saying 'Die before you die.'
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20049-20201 confidence: high
“Zulaikha was empty of self and filled with love of Yusuf” and what flowed from her jar was what it contained.
Zulaikha is described as empty of self and filled with love of Yusuf; naming the beloved becomes the expression of union.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20203-20358 confidence: high
The joys of union with the Spiritual Beloved are called inexpressible; the King cherishes the prince, who is compared to a moon waning in that sun.
The prince wanes like a moon in the King's sun, asks for increased waning, becomes naked of body and illusions, and enters intimate union.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20203-20358 confidence: high
The story says what follows is hidden and inexpressible; one rides to the sea-coast but needs a wooden horse, glossed as a boat, for the sea; silence is this horse and guides men at sea while uttering cries of love audible to the spiritual.
The passage says the state is inexpressible, identifies silence with the wooden horse or boat needed for the sea, and describes the perfect spiritualist plunging into the sea of Truth as a fish.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20360-20507 confidence: high
The dying martyr thanks the King for striking his body rather than his spirit; the passage says the visible body must perish before the spirit lives happily forever and goes as a friend to his Friend.
The passage says the King struck the body, not the spirit, and that the visible body must perish before the spirit lives forever and goes to the Friend.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1933-2165 confidence: high
The passage says flight and stratagem can worsen danger; Pharaoh slew many babes while Moses was in his house; the speaker counsels annihilating human sight in God's sight.
The speaker says to annihilate one's sight in God's sight and the lion says to seek union with God.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2167-2381 confidence: high
Speech and sound are said to arise from thought; waves of speech reveal an unseen ocean of thought or Wisdom. Forms of speech are born, die, and return to the Ocean, and form returns to the formless source.
Forms of speech are born and die back into the Ocean; form is born of the formless and returns, and thought returns to God.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium
The ambassador learns 'Omar has no material palace but a spiritual tabernacle, finds him under a palm-tree, receives instruction, accepts the teaching, becomes a pure-hearted Sufi, and the hare urges companions to do likewise.
'Omar teaches mystical union with God and explains that compulsion, freewill, and divine agency are transformed for those with opened inner vision.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2592-2811 confidence: high
The speaker addresses the divine Thou, questions where throne, doorway, “We,” and “I” remain where the Beloved is, says man and woman become one, and says “We” and “Ye” become one Soul and are lost and absorbed in the Beloved; the passage closes by asking whether bodily eye or mind can behold or conceive the divine.
The passage asks where “We” and “I” are where the Beloved is and says “We” and “Ye” become one Soul and are lost and absorbed in the Beloved.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER.; lines 2923-2976 confidence: high
Omar instructed the harper that his worldly journey was over, that he had entered ecstasy and intoxication of union with God, and that past and future should be swept away; the harper sang no more.
Omar says the harper has entered ecstasy and intoxication of union with God, where regard to past and future should be swept away.
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Masnavi i Ma'navi: Teachings of Rumi THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE.; lines 4259-4385 confidence: high
Zaid has fled from the place where shoes are left, scattering shoes; one like Zaid would be lost as a star is lost in sunlight. Senses, discourses, and reason are said to be annihilated in the light of the King's knowledge.
Zaid or the seeker is compared to a star lost in sunlight, while senses, reason, and discourse are annihilated in the light of the King's knowledge.
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Masnavi i Ma'navi: Teachings of Rumi THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE.; lines 4259-4385 confidence: medium
A heart swept clear of lust is called the throne of the God of Mercy; God rules it directly. The speaker asks for Zaid in order to warn him against notoriety and says mysteries should not be published because the last day will reveal all.
When the heart is swept clear of lust, God sits on His throne there and rules immediately through direct connection.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ.; lines 15860-16018 confidence: high
In the union-with-God section, a loved one asks a lover whether he loves her or himself more; he answers that he is entirely absorbed in her and only the name of his own existence remains.
The lover describes loss of separate existence in the beloved, the ruby is filled with the sun’s properties, Mansur’s saying is read as union with light, and Nasuh’s natural self is annihilated.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17287-17475 confidence: high
The prince or Ayaz is praised for renouncing lust, anger, and concupiscence; true manliness is prophetic, Paradise is linked with tribulation, and hell-fire with indulgence in lust.
The passage praises renunciation of lust and anger, says the phenomenal self must be extinguished to reach the real Self, and later emphasizes absolute self-surrender.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17287-17475 confidence: high
Those who die in amity with God have no cause to fear death because they return to their Lord; those dying at enmity with God have a strong claim for mercy.
Those dying in amity with God are said not to fear death; the Egyptian magicians and Habib are cited as figures for whom death in faith relates to union or divine favor.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17477-17684 confidence: high
The Masnavi is called an island for one thirsting for the Ocean of Spirituality; when purged of letters and words it appears as the sea of Unity; forms dissolve and essences remain; spirits await judgment.
The passage says the Masnavi appears as the sea of Unity and that speaker, hearer, words, giver, eater, and bread relinquish forms while essences remain.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ.; lines 15741-15857 confidence: medium
The narrator says evildoers suspect saints through their own distorted nature, using crooked-foot and spider-web images, and adds that lover and beloved are one soul.
The narrator says the king's outward testing does not diminish love because lover and beloved are as one soul.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10451-10639 confidence: high
The narrator says eternal life is gained by utter abandonment of one's own life; when God appears to the ardent lover, the lover is absorbed in Him, like shadows vanishing in sunlight, and God says, 'I am thine, and thou art mine.'
The passage says eternal life is gained by abandonment of one's own life, the lover is absorbed in God, and true lovers vanish like shadows in the sun.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10641-10877 confidence: high
“Let me then become non-existent... ‘To him shall we return.’ ... The water of life is hidden in the land of darkness.”
The passage asks to become non-existent, speaks of return, and compares water losing individuality by joining the stream while its essence remains.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11104-11327 confidence: medium
The potherbs boil in trials so that existence and self may not remain; they become food, strength, and thought. The passage describes milk becoming lion, rain and sunshine becoming moral qualities, plant death becoming animal life, and an ascent toward heaven.
The potherbs are told to boil until neither existence nor self remains, and the passage tells them to return to God’s attributes; the later criticism section names self-annihilation and communion with God as states of interest.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11329-11507 confidence: high
“When God appears, those seekers vanish. / Though that union is life eternal, / Yet at first that life is annihilation.”
The passage explicitly states that seekers vanish when God appears and that union is eternal life whose beginning is annihilation.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11509-11667 confidence: high
The hearer is told to look at God, the Beauty and Object of desire, with the eyes of those who love Him, and to borrow from God both eyes and sight.
The hearer is told to look at God through the eyes of those who love Him and to borrow eyes and sight from God; God is represented as the servant's eye, hand, and heart.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH.; lines 13312-13411 confidence: medium
“I was a hidden treasure” is introduced; the verses say to destroy the house because the treasure lies under it and can build thousands of houses.
The verses say the treasure lies under the house and will be revealed only by pulling the house down; the treasure is called divine.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 8247-8370 confidence: medium
The God-intoxicated remain beside themselves until the last trump; true divine wine is contrasted with sour whey; a false lover of God is rejected; lover and beloved will be joined and raised on the last day.
The passage contrasts true God-intoxication and inspired love with false intoxication, and says the lover and beloved will be joined on the last day.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / PROLOGUE. / THE JEWISH KING. / THE JEWISH KING.; lines 1602-1664 confidence: medium
One scroll says not to quench the earthy torch, so it can be a light for mankind; neglecting it would quench the midnight lamp of union.
Two scrolls give opposite instructions about an earthy torch: preserving it as light and lamp of union, or quenching it so the soul rejoices.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL; lines 2979-3207 confidence: high
Omar says the road of the “annihilated” is another road, and treats sobriety and contrition as inadequate or straying in relation to it.
Omar names the road of the annihilated; the harper is freed from ordinary states and is described as immersed in divine glory and identified with the Very Ocean.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16509-16713 confidence: high
Love muzzles evil suggestions; the speaker urges seeking Beauty and a Waterfowl in every stream, contrasts carnal and God-given reason, and says sacrificing reason for God’s love brings recompense.
Love is called a muzzle for evil suggestions; sacrificing reason for God’s love brings recompense; the Egyptian women lose reason before Joseph and are filled with wisdom of the world without end.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 17957-18129 confidence: high
The passage exhorts undergoing the pains of negation, casting will, knowledge, power, and self into the river of annihilation, then rising to eternal existence in God; negation is completed by affirmation of The One.
The passage teaches casting self into annihilation and rising to eternal existence in God, with negation completed by affirmation of The One.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18131-18272 confidence: high
The tradition is glossed as mortifying passions and annihilating the carnal self before bodily death.
The passage explicitly glosses “Die before you die” as mortifying passions and annihilating the carnal self before bodily death.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: high
The poet says the Sufi valued the non-existent future over the present, and that wise people who recognize present and future cease shrinking from death and annihilation, which lifts them to a higher life.
Wise people cease shrinking from death and annihilation, which is said to lift them to a higher life; the Mahmud and Hindu boy anecdote is then applied to death.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18426-18597 confidence: medium
The Qazi says misfortunes are divinely ordained and for his good; apparent good and evil are like foam on a vast ocean, and misfortunes of the faithful will be compensated in the life to come.
The body is called shadow or foam arising from the Ocean, identified as God, and the listener is told to see the ocean that heaves the foam.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18599-18767 confidence: high
Those enjoying union become pregnant with forms of states and words; gazing on these forms, they are amazed and the forms of the world vanish from sight.
The poem says those enjoying union become pregnant with forms of states and words, and calls these forms the fruits of a preceding wedlock.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18769-18958 confidence: medium
The pure wine of Unity is said to supersede the many-colored wine of plurality; the world of Unity is compared to a saltpan where whatever enters loses varied hues.
The passage contrasts pure wine of Unity with many-colored wine of plurality and says that whatever enters the saltpan of that world loses its varied hues.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: medium
No one sees him again; he is compared to fairies invisible to men, his substance is hidden, his fame is like the 'Anka, and bird souls reaching Mount Qaf are mentioned.
After the rebuke, the figure disappears from view, his substance is hidden, and the passage uses invisibility and 'Anka imagery; union is also framed in a note as duality swallowed in the One.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high
Bilqis is urged to arise while she has choice, flee unprofitable traffic, act before death seizes her, and steal pearls of the world above rather than worldly shoes.
Bilqis is urged to leave a fading worldly kingdom, seek pearls of the world above, behold the spiritual kingdom and garden, move through heavens without wings, and become her own fortune.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15193-15352 confidence: medium
A lover asks his mistress how else to prove love; she says his services are only branches and that the root is giving up life for the beloved. He gives up life and is linked to eternal fruition and the soul returning to the Lord.
The lover is told that the root of love is giving up life for the beloved; he gives up life and is linked to the soul returning to the Lord.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15354-15446 confidence: high
Dawn drives away night; a gnat flees before wind; when the Eternal appears the transitory is annulled, and when it becomes naught, light is shed upon it.
The Eternal appears, the transitory is annulled, and when the transitory becomes naught, light is shed upon it.
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Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6631-6828 confidence: high
The passage describes the Beloved, Cup-bearer, and lovers' souls burned by the Beloved's torch; lovers in the sanctuary are moths burned by the Beloved's face.
The passage compares lovers in the sanctuary to moths burned by the torch of the Beloved's face and includes a note glossing the image as annihilation of self in God.
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Masnavi i Ma'navi: Teachings of Rumi THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI.; lines 8679-8880 confidence: high
The passage says the Sufi is the 'son of the season,' while the pure one is above season and state, drowned in overwhelming love and light; it invokes Jesus, Abraham, setting stars, water and fire, and the picture versus living mistress.
The passage contrasts the state-bound Sufi with the pure one who is above season and state, drowned in overwhelming love and light associated with God.
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Masnavi i Ma'navi: Teachings of Rumi THE VL / THE MASNA VL / THE MASNA VL / THE MASHA VI.; lines 12754-12972 confidence: high
Bayazid, “visibly beside himself,” says, “Lo, I myself am God Almighty,” and “There is no God beside me; worship me!”
Bayazid speaks divine utterances while beside himself, and the passage later says the one beside himself is annihilated and safe, with his own form vanished.
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Masnavi i Ma'navi: Teachings of Rumi THE VL / THE MASNA VL / THE MASNA VL / THE MASHA VI.; lines 12754-12972 confidence: medium
The next day people say Bayazid would have perished from sword-wounds if his body were an ordinary man's. The passage says the one beside himself is annihilated and safe, his form vanished like a mirror that reflects the viewer.
The passage explains that the annihilated person is a mirror: spitting at or striking it returns to one's own face, and perceived ugliness or holiness is one's own reflected form.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9105-9286 confidence: medium
The Darvesh says that when God’s decree becomes a person’s pleasure, the person desires its fulfillment without hope of reward and regards life and death alike.
The Darvesh says the person lives and dies for God, desires God’s decrees spontaneously, and burns up self-pity and inclinations through love to God.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9288-9372 confidence: medium
The narrator frames the story of Daquqi's visions and mighty works as illustrating identification of the will with the Divine will.
The framing sentence explicitly says the story illustrates the exalted state of identification of the will with the Divine will, and the narrative shows Daquqi's prayer producing a miraculous rescue.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9288-9372 confidence: medium
A prophetic saying addresses the blessed ones, saying the speaker is like a father to them, that they are portions of him, and that a part or limb severed from the whole or body is dead until rejoined.
The prophetic saying states that a part severed from its whole, or a limb from its body, is dead until rejoined to the whole.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high
“Only complete union of the knower with the known is knowledge”; the cited verse adds that knowledge is better than ignorance only when it frees one from oneself.
Shams-i-Tabriz says that complete union of the knower with the known is knowledge, and the accompanying verse says knowledge is valuable when it frees one from oneself.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high
Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself.
Shams says that only complete union of the knower with the known is knowledge, and quotes a verse about knowledge freeing one from oneself.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high
The reed flute says it was torn from its ozier-bed, that its notes move listeners to tears, and that one far from home longs for the day of return.
The reed flute laments being torn from home, and the commentary identifies this with the Sufi's separation from the Godhead and yearning for reabsorption into Supreme Unity; the Masnavi is summarized as the soul's love for God as Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high
God asks Moses why he drove away God's servant, says Moses was sent for union rather than severance, rejects force, says God sees the sincerely loving heart, and declares that love's religion comprehends every creed and sect.
God tells Moses that his mission was for union rather than severance, condemns force, and says sincere love in the heart is what matters.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high
The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast.
The seeker fails to find the divine externally and then finds the Godhead within the seeker's own breast.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high
The Masnavi opening asks the listener to hear the reed flute complain of separation after being torn from its ozier-bed; its plaintive notes move people to tears, and it longs for the day of return home.
The reed flute laments separation and longing for home, and the prose states that it pictures the Sufi soul yearning for reabsorption into the Supreme Unity; the Masnavi is described as the soul's love for God as Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium
"In each human spirit is a Christ concealed"; furious words are said to set the world on fire.
The poem states that each human spirit contains a concealed Christ that can be harmed or healed.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium
Sleep is described as God releasing souls from the body's net and cages every night; prisoners forget prisons, monarchs forget wealth, and no master-slave distinction remains.
Sleep is described as God releasing souls from the body, with prisoners, monarchs, masters, and slaves forgetting worldly conditions.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high
Poetic sequence: inorganic becomes vegetable, vegetable dies into animal, animal becomes man, next transition makes an angel, and then there is rising from angels to merge in the Nameless; all existence returns to Him.
The sequence culminates in rising from angels and merging in the Nameless, with all existence returning to Him.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high
The passage describes development from inorganic to vegetable, animal, man, angel, and then merging in the Nameless; all existence says, "Unto Him shall we return."
The sequence culminates in rising beyond angels and merging in the Nameless.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium
The passage cites an ancient oriental belief that the sun transforms common stones into jewels, then compares this with hearts becoming clear and divine through love's refining ray and reflecting God's light.
Hearts once opaque become clear and divine through love's refining ray and flash back to God the light that made them shine.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: high
Rumi verses include: 'I am the sweet-smiling Jesus' and 'I am the sunlight falling from above, / Yet never severed from the Sun I love.'
Rumi's quoted verses identify the speaker with Jesus and unsevered sunlight from the beloved Sun; Hallaj's ecstatic utterance is 'I am the Truth.'
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: medium
The passage describes Mansur-al-Hallaj as a celebrated Sufi put to death at Baghdad in 919 A.D. for exclaiming in mystic ecstasy, “I am the Truth.”
Mansur’s ecstatic cry “I am the Truth” is presented as the cause of his execution and as a Sufi mystical utterance.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: high
The passage lists favorite Sufi phrases including “The Perfect Man,” “The new creation,” and “The return to God,” and says the Babi movement’s name derives from Christ’s saying “I am the Door,” adopted by Mirza Ali.
The passage lists “The return to God” and reports a belief that all finally return to God from whom they emanated.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: high
The fourth and highest class consists of the fully initiated, closed to everything except God, denuded of self, sinking into the ocean of contemplation; the Sufis call this self-annihilation, Fana.
The highest class is described as denuded of self, closed to everything except God, sinking into the ocean of contemplation, and named Fana.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: high
The fully initiated are closed to everything except God, denuded of self, and sink into the ocean of contemplation of God; the Sufis call this self-annihilation, Fana.
The highest class is described as denuded of self, closed to everything except God, sunk into contemplation, and explicitly called self-annihilation or Fana.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: high
The would-be Sufi initiate aims at knowledge, meeting, and union with God through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles; poetry about union, separation, and longing can set the heart aflame like a spark on tinder.
The Sufi seeker’s goal includes meeting and union with God, and poetic phrases of union with or separation from the Beloved are said to move the heart.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 confidence: medium
Fudhayl's sayings reject acts done or omitted for human esteem and teach that true service of God is for love rather than fear or hope.
Fudhayl teaches that true service is for mere love and says he serves God because he cannot help serving Him for love's sake.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high
The birds debate and make excuses; the hoopoe rebukes them, warns the journey is perilous and few reach the goal, and lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation.
The route culminates in Unity and Poverty and Annihilation, with contemplation of the Divine Essence beyond attributes and no further advance beyond annihilation.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: medium
The hoopoe lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation, beyond which there is no further advance.
The final named valley is Poverty and Annihilation, beyond which there is no advance, and Unity is described as privation and contemplation of the Divine Essence.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high
The seventh valley is Poverty and Annihilation, described through incapacity and images of shadows vanishing before a sun and figures on water disappearing in an agitated ocean.
The seventh valley is named Poverty and Annihilation and is described as a state where ordinary forms vanish and repose is found through annihilation.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high
The passage introduces the Sufi doctrine of annihilation, notes that it resembles Buddhistic nirvana, and begins the butterfly allegory: butterflies seek union with a candle-flame; the first sees it and reports, while the second singes his wings and reports, but both accounts are judged insufficient.
Only the butterfly that throws itself wholly into the flame and loses separate existence is said to understand the sought knowledge.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high
The seventh valley is Poverty and Annihilation; the pilgrim's condition is described as forgetfulness, deafness, dumbness, fainting, and annihilation, with images of shadows vanishing before the sun and figures erased on the ocean.
The seventh valley is Poverty and Annihilation, where ordinary faculties fail and the pilgrim finds repose through annihilation.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high
The third butterfly, intoxicated with love for the flame, casts himself into it, loses himself, is absorbed, and is declared by the presiding butterfly to be the only one who learned what he wished to know.
The third butterfly attains knowledge of the flame only by throwing himself into it, losing himself, and being absorbed by it.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high
Attar's annihilation allegory, noted as resembling Buddhistic nirvana, begins with butterflies desiring union with a candle-flame; the first only sees it from afar, and the second approaches closely enough to singe his wings, but both reports are judged inadequate.
The first two butterflies observe or approach the flame and return with insufficient reports, while the one who loses himself in the flame alone understands.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 confidence: high
Attar says shame makes the birds' bodies dust and their souls annihilated; purified of earthly elements, their former existence is consumed by the sun of the Divine Essence and they receive new life.
The birds' souls are annihilated, they are told to find self-effacement in the Simurgh, and they vanish in Him forever.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 confidence: high
Attar says the birds' bodies become dust, their souls are annihilated, they are purified, receive new life, and behold themselves reflected in the Simurgh.
The birds' souls are annihilated, they behold themselves in the Simurgh, and they finally vanish in Him.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 confidence: high
The voice says the birds' good acts were by the speaker's impulse and tells them to find glorious self-effacement in Us to find themselves again in Us.
The voice commands the birds to find self-effacement in the speaking presence in order to find themselves again there.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: high
Hallaj is introduced as a Persian of Zoroastrian lineage and pupil of Junaid; his utterance “I am the Truth” leads to execution, while Sufis regard him as a saint and orthodox observers as a blasphemer.
Hallaj’s utterance “I am the Truth,” later favorable interpretation through excessive love of God, and the ascetic account of being purged of the human and acting by God support a motif of mystical union or annihilation.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: medium
Hallaj's utterance "I am the truth" is said to have led to execution, since "the Truth" was a recognized name of God.
Hallaj's saying "I am the truth" is tied to a divine name, and other explanations describe receiving the spirit of God so that actions are done by God.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium
Attar's Tazkirat-ul-Aulia account calls Hallaj a martyr in the way of truth, pure inwardly and outwardly, loyal in love, drawn to God's face, a miracle-worker, and versed in mysteries.
Attar describes Hallaj as consumed by love and drawn toward contemplation of God's face, and Hallaj's repeated saying is 'I am the Truth.'
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium
Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries.
Attar describes Hallaj as consumed by love and drawn toward contemplation of God's face, while Hallaj repeatedly says 'I am the Truth.'
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: medium
A dervish asks, “What is love?” Mansur answers, “Thou shalt see”; the narration links this to his death that day, burning the next day, ashes scattered on the third, and to his advice to his son to study truth.
The answer to “What is love?” is followed by death, burning, and scattering of ashes, explicitly glossed as the results of Hallaj’s love to God.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high
When his hands and feet are cut off, Hallaj laughs or smiles, says his links to the Divinity cannot be severed, speaks of other feet that traverse both worlds, and says, “The ablutions of love must be made in blood.”
When his hands and feet are cut off, Hallaj says the links binding him to the Divinity cannot be severed and that he has another pair of feet for both worlds.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high
The passage says later Sufi writers echoed Attar’s high opinion; Rumi is quoted contrasting Pharaoh’s and Mansur’s “I am the Truth,” calling Pharaoh stone and enemy of light, Mansur ruby and friend, and saying Mansur’s utterance expressed union with light.
Rumi’s quoted lines contrast Pharaoh’s “I am the Truth” with Mansur’s “I am the Truth,” saying Mansur’s utterance expressed union with light rather than mere incarnation.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high
Mansur's hands and feet are cut off; he says bodily mutilation is easy compared to severing links to the Divinity, speaks of other feet for traversing both worlds, and uses blood as ablution.
Mansur's bonds to the Divinity are described as unseverable, and Rumi explains Mansur's 'I am He' as union with light rather than incarnation.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: medium
Logic, allegorized through physiognomy, is said to judge hidden things by outward manifestation, reveal what nature conceals, and point toward freedom from earthly entanglements and sensual propensities.
Logic is described as revealing what nature conceals and pointing the way to freedom from earthly entanglements and sensual propensities.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: medium
The old man's discourse presents logic as judging the hidden by outward manifestation, revealing what nature conceals, and guiding toward freedom from earthly entanglements and sensual propensities.
Logic is said to reveal concealed things and point the way to freedom from earthly entanglements and sensual propensities.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium
The narrator ranks the pleasures of faculties and says intellectual perception of realities, where knower and known are one, is higher than sensual satisfaction and prepares the soul for next-life beatitude.
The narrator says the soul's delight in intellectual perception of realities, in which knower and known are one, surpasses sensual satisfaction and prepares for beatitude.
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Mystics and Saints of Islam CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 confidence: medium
The converted woman tells Sheikh Sanaan she cannot bear absence, bids farewell, asks pardon, dies, and is described as a drop returning to the ocean.
After the woman's soul leaves the body, the narrator uses the image of a drop returning to the ocean.
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Mystics and Saints of Islam CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 confidence: medium
The woman becomes one of the Faithful, bids farewell to Sheikh Sanaan, says she is leaving the world, and then “her soul left the body; the drop returned to the ocean.”
The woman’s death is described with the image of a drop returning to the ocean after her soul leaves the body.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: medium
Persian theosophy is described as teaching divine emanation and the soul as a spark of the Divine Essence returning to God after purification; Arab Sufis are contrasted as retaining the Koran and Muhammad while claiming celestial inspiration.
The summary of Persian theosophy says that the human soul is a spark of the Divine Essence, gone astray in the transitory world, and destined to return finally to God after purification.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: high
Mian Mir says: "Do not cease to study thyself and thine own heart, for thy goal is in thyself."
The passage explicitly identifies the supreme goal as union with God, Absolute Being, and knowledge of oneself, and records Mullah Shah's non-dual sayings.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: high
In 1636, while practicing austerities in Kashmir, Mullah Shah receives the revelation of the "desired image," explained as union with God and knowledge of self; he tells Mian Mir, who advises secrecy and continued ascetic practice.
The passage explicitly names the supreme goal as union with God, describes Mullah Shah’s attainment after long ascetic practice, and records statements that nothing exists besides God.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high
Mullah Shah's teachings on union with God cause controversy; conservative and religious figures accuse him of heresy, say he imitates Mansur Hellaj, petition Shah-jehan for death, and the emperor sends a firman to Zafer-Khan.
The passage names the doctrine of union with God and gives verses in which a drop falls into the sea after diving into the ocean of Deity.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: medium
Verses say asceticism is an alchemy changing dust into God, and ask what one becomes by diving into the ocean of Deity: "As a drop which falls from the clouds into the sea."
The verse contrasts ordinary alchemy changing dust to gold with asceticism changing dust into God.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high
Mullah Shah's doctrine of union with God causes sensation; conservatives and religious functionaries accuse him of heresy, compare him to Mansur Hellaj, draw up an indictment, and obtain the Emperor's consent to a death sentence sent to the governor of Kashmir.
Mullah Shah's doctrine of union with God creates public controversy; Mian Mir explains that in ecstasy he sometimes speaks incautiously on this doctrine.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high
Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea.
The cited verses describe asceticism as alchemy that changes dust into God.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high
Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea.
The verses compare diving into the ocean of Deity to a drop from the clouds falling into the sea.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high
Dara-Shikoh tells his sister Fatimah of his discipleship and spiritual opening; she writes humble devotional letters, is admitted to the initiates after delay, receives instruction by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor.
Fatimah perseveres in mystical studies, receives guidance by correspondence, and attains intuitive knowledge of God and union with Him.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high
Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor.
Fatimah perseveres in mystical studies and is said to attain intuitive knowledge of God and union with Him.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 confidence: high
Mullah Shah comes to Lahore, lives retired among a few disciples, speaks openly of union with God during mystical emotion, is warned to be more prudent, and refuses to alter his speech.
Mullah Shah speaks loudly and without reserve about union with God during episodes of mystical emotion and refuses to change his way of speaking.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 confidence: high
Clerics complain that Mullah Shah teaches doctrines contrary to revealed religion; Aurangzeb orders him sent to the capital, the governor delays, verses in Aurangzeb’s honor and Princess Fatimah’s intercession soften the order to residence at Lahore.
Mullah Shah speaks without reserve of union with God, is advised to be cautious, and refuses to alter his speech despite political and clerical danger.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: high
Mullah Shah’s ideas are said to resemble pantheistic philosophy: individual existence counts for nothing, nothing exists outside God, and particular life dissolves in universal unity.
The passage says individual existence counts for nothing, particular life dissolves in universal unity, and the soul may merge like a drop in the ocean of divinity.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: high
Mullah Shah's ideas are described as pantheistic: individual existence counts for nothing, nothing exists outside God, particular life dissolves in universal unity, life and death are changes in existence, and the individual returns to the Infinite Being.
The passage repeatedly describes individual life as dissolving into universal unity and the soul as merging like a drop in the ocean of divinity.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: medium
Mullah Shah's ideas are described as pantheistic: individual existence counts for nothing, nothing exists outside God, particular life dissolves in universal unity, life and death are changes in existence, and the individual returns to the Infinite Being.
The individual is described as a particle momentarily detached from the Infinite Being and then returning to it.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 confidence: medium
Rabia says she expelled earthly love from her heart and prays: "let me be so absorbed in Thy love that no other affection may find room in my heart."
Rabia prays that God's love leave room for no other affection, accepts suffering as God's will, and defines sincerity as forgetting pain through absorption in God.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 confidence: medium
In conversation with Malik Dinar, Hasan Basri, and Shaqiq about sincerity toward God, Rabia says the sincere person forgets the pain of affliction through absorption in God.
Rabia's definition of sincerity centers on forgetting the pain of affliction through absorption in God.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: high
Hasan Basri asks Rabia about marriage and piety; she says she has no will, belongs to the Lord, counts herself as nothing, and reached her degree by annihilating herself completely.
Rabia says she has no will to dispose of, belongs to the Lord, counts herself as nothing, and attained piety by annihilating herself completely.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: high
Rabia tells Hasan Basri she has no will to dispose of, belongs to the Lord, counts herself as nothing, and reached piety “By annihilating myself completely.”
Rabia says she has no will of her own, belongs to the Lord, counts herself as nothing, and reached piety by annihilating herself completely.
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Mystics and Saints of Islam Mystics and Saints of Islam, Rabia, the Woman Sufi confidence: medium
A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love.
Rabia's prayer asks to be so absorbed in divine love that no other affection can occupy the heart.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 248-347 confidence: medium
Hellaj was condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribed to him "I am the Truth" and a teaching that the purified person receives the Spirit of God.
Hellaj is associated with the utterance "I am the Truth," attributed incarnation teaching, purification leading to divine agency, and Ghazzali's pantheistic interpretation of mystical ecstasy.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 248-347 confidence: medium
Hellaj is condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribe to him “I am the Truth” and a teaching that purification allows the Spirit of God to enter as it entered Jesus.
Hellaj’s “I am the Truth” is interpreted in the passage as pantheistic or as an ecstatic utterance arising from excess love of God; Ghazzali explains a stage in which a person confuses the divine reflected within the heart with the self.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: high
Ghazzali reports Sufi claims of love and union with God, complete oneness, a lifted veil, seeing and speaking with the Most High, and cites "I am the Truth" and "Praise be to me!"
The passage reports Sufi claims of union and complete oneness with God, and later describes loss of personality, self-annihilation, and absorption in God.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: high
Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases.
Ghazzali's quoted report and the author's conclusion describe love to God, union, complete oneness, loss of personality, self-annihilation, and absorption in God.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: high
Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases.
Ghazzali cites Hellaj's 'I am the Truth' and Abu Yazid Bistamy's 'Praise be to me!' as expressions associated with claims of union or oneness.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 confidence: high
At the station of Proximity, the Voice tells Bayazid that earthly desire and lack of Annihilation prevent finding God; Bayazid asks mercy for all men and Satan, and the Voice says Satan is made of fire.
The Voice says Bayazid cannot find God while any earthly desire remains and until he is reduced to nothing in the station of Annihilation.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 confidence: high
At the station of Proximity Bayazid is told that any atom of earthly desire prevents finding God until Annihilation; he asks mercy for all men and then for Satan, and the Voice warns that Satan is made of fire and fire must go to fire.
The Voice tells Bayazid that he cannot find God while any earthly desire remains and until he is reduced to nothing in the station of Annihilation.
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Mystics and Saints of Islam STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 confidence: medium
The passage says part and whole are lost in human essence, the body is part of the Whole, and the soul is the Whole.
The passage says the part and whole are lost in human essence, the body is part of the Whole, and the soul is the Whole.
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Mystics and Saints of Islam STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 confidence: medium
The passage states that the part and whole are lost in human essence, that the body is part of the Whole, and that the soul is the Whole.
The passage says the body is part of the Whole, the soul is the Whole, and distinctions between body, soul, and Whole are denied.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: high
Hafiz sympathised with Hallaj, “who said, I am God”; the passage also quotes uncertainty over existence while the eyes are fixed upon “Him.”
The passage says the person can claim no individual existence and knows only participation in the eternally existing; it also cites Hallaj's “I am God.”
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: high
Hafiz sympathised with Hallaj, “who said, I am God.”
The passage cites Hallaj’s divine-identity utterance and explains that a person can claim no individual existence apart from the eternally existing.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 594-680 confidence: medium
Hafiz is esteemed in the East as a poet and philosopher; Europeans may admire the music and imagery but often reject his mysticism and do not choose him as a guide.
The passage identifies Hafiz as a Sufi and says Sufism’s essential doctrine is unity.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: high
"The keynote of Sufiism is the union, the identification of God and man."
The passage names the keynote of Sufiism as union or identification of God and man and describes the Sufi highest good as annihilation of separate existence in the Divinity.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium
De Sacy is quoted: "If this Indian doctrine of Maya, or Illusion" had been transferred to Persia, mysticism grounded in emanation from God and return to him may be traced to the same source.
De Sacy's quoted explanation describes mysticism as grounded in the doctrine that all things are an emanation from God and shall return to him.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: high
The passage states that the keynote of Sufiism is 'the union, the identification of God and man.'
The passage explicitly identifies Sufiism with union of God and man and describes the highest good as losing separate existence in Divinity.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high
Sufi reunion is said to go further than Plato by implying complete annihilation of distinct personality; everything is from God and part of God.
Sufi reunion is described as implying complete annihilation of distinct personality.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high
Losing the soul in God is described as return to pre-birth conditions; the passage compares this with the Phaedrus image of the soul’s chariot and says the Sufi soul longs to return to God through the mortal veil of the body.
The passage describes losing the soul in God as a return to pre-birth conditions and the soul’s longing to return to God.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high
Eastern philosophers are said to take reunion beyond Plato, implying annihilation of distinct personality; God contains being and not being and casts a reflection on the void, which is the universe.
The passage states that reunion implies complete annihilation of distinct personality.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: high
“There is no distinction between God and man”; Hallaj says, “I am God.”
The passage states that there is no distinction between God and man, that the soul emanates from God, and that one who has annihilated the body hears “I am God.”
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: high
The conception of union and interdependence of divine and human things is said to be older than Sufi thought and to go back to earliest Indian teaching and the Veda.
The passage cites Indian/Vedic teaching that one should love the neighbor as oneself because one is the neighbor, and that one knows oneself in everything and everything in oneself.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: high
The passage says that in Sufi teaching there is neither good nor evil, neither reward nor punishment, and no distinction between God and man; the soul is an emanation from God.
The passage describes no distinction between God and man and says one who has annihilated the body and separated from himself hears “I am God.”
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: medium
The passage states that union and interdependence of divine and human is older than Sufi thought and goes back to Indian teaching and the Veda; one should love the neighbor because one is the neighbor.
The passage cites Indian teaching that one should love the neighbor because the neighbor is oneself and cites the Bhagavadgita on knowing oneself in everything and everything in oneself.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high
Sufis are described as seeing God as source of all creeds, treating exclusive religion as failure to escape duality and reach union, and asking what Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.'
The passage explicitly links freedom from duality, perfect union with God, and indifference among Ka'ba, Synagogue, and Monastery; it also reports Sufi readings of scripture as ecstatic union and oneness.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high
Sufis are said to defer to the Prophet and Ali for orthodox reasons while teaching that God is the source of all creeds; a cited saying asks what the Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.'
The passage cites the disappearance of 'thou and I,' describes perfect union with God, and says Sufis read prophetic sayings as referring to ecstatic union and oneness of God and man.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: high
Sufis are said to strive after union with God; quoted images include the lute, the cup, and Hafiz's line: 'mine eyes are fixed upon the road from whence cometh my Friend.'
The passage repeatedly says Sufis strive for or aspire to union with God and perfection, with ecstasy reserved for adepts.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: high
“striving earnestly after union with God”; “Their ear is strained to catch the sounds of the lute, their eyes are fixed upon the cup”
The passage explicitly says Sufis strive earnestly after union with God and discusses adepts who have attained perfect union.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: medium
The speaker says the friend is dead and life is now wisdomless; the nightingale sheds life-blood and reddens the unveiled rose’s petals.
The nightingale sheds its life-blood for the rose, and the speaker calls himself a singed moth before the candle-like flame of Love’s secret.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: low
Poem VII opening and middle: western breeze from Heaven enters earthly garden, wine is requested, a beggar is likened to a king in the field, the present is preferred over future credit, and a fortress of wine is built against the world.
The passage urges building a fort with wine against the world’s assault and says a goblet cleaves rock-like repentance.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: medium
The speaker addresses a Turkish maid of Shiraz, offers his heart, would barter Bokhara and Samarkand for her mole, asks the cup-bearer for wine, and contrasts Paradise with Ruknabad and Mosalla.
Wine, cup, temple of the grape, and goblet recur as chosen goods over conventional virtue, repentance, anxiety, and judgment.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 confidence: medium
The poem calls for the bowl to be filled, says worldly things are nought, and states that heart and soul seek the Beloved’s presence while Love exists.
The refrain repeatedly declares all things nought, including life, worldly power, time, fame, and even paradise images, while Love is singled out as existing.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 confidence: medium
In poem XVI, the world and its strife are called nothing; the bowl is to be filled; the heart and soul seek the Beloved’s presence, and love is said to exist.
The poem repeatedly declares all things nothing while asserting that love and the Beloved’s presence are what the heart and soul seek.
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Poems from the Divan of Hafiz WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 confidence: medium
The speaker says wine-drunk and love-drunk inherit Paradise, invokes Khizr whose feet were bathed in life’s fount, asks not to be freed from the beloved’s hair, and says meek threshold-dwellers are crowned with dust.
Wine-drunkenness and love-drunkenness are linked with Paradise and mercy, while the tavern, cup, Saki, and Tavern-priest are valued over conventional pious signs.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: medium
The beloved's cheek is a torch lighting desire; the heart is like moths that scorch their wings and return; wine presses the speaker's suit.
The speaker's heart is likened to moths that scorch their wings and return, and Love's fire burns behind a veil.
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Poems from the Divan of Hafiz XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 confidence: low
The speaker prefers red wine to tears while the lute sings, answers prohibition with God's mercy, and says pleasure lay in pain and peace in weeping for his lady.
The speaker states that the source of pleasure lay in pain and that he found peace by weeping for his lady.
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Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: high
True Love's fire is imaged by a moth desiring radiance and going forth with scorched wings; a retired heart breaks over remembered beloved features.
The passage defines true Love's fire through the moth's desire for radiance and its scorched, drooping wings.
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Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: medium
The poem contrasts torchlight shadows with Love’s true fire, where radiance draws the moth and leaves it scorched and drooping.
Love’s true fire draws the moth and leaves it scorched with drooping wings.
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Poems from the Divan of Hafiz XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 confidence: low
The speaker says the secret of Love’s fire may be seen, directs attention to a steadfast torch flame rather than the wind’s choir, asks about faith and love that never dies, and says he sings no more of Darius and Alexander’s sovereignty.
The speaker says he no longer sings of Darius and Alexander’s sovereignty, placing this after faith and love that never dies.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 confidence: medium
The speaker says desire will not cease until satisfied, seeks the beloved’s red mouth, and imagines lying dead at her threshold under dust.
The speaker imagines dying for unsatisfied desire and says fire still burns in his dead heart after burial.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 confidence: medium
The speaker says others may love elsewhere, but he has laid his head on the Beloved’s threshold and will remain there under dust after life and love have fled.
The speaker imagines death, a grave, smoke, and a fire still burning in the dead heart because of love for the Beloved.
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Poems from the Divan of Hafiz XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 confidence: high
A footnote says many images describe the union of God and man and that Rumi points the same moral in an apologue.
The footnote introduces the apologue as about union of God and man; the lover's assertion of separate self is rejected, while identification with 'thou' is admitted.
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Poems from the Divan of Hafiz XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 confidence: high
The note introduces Rumi’s apologue as illustrating union of God and man: a lover first answers “It is I” and is refused, then answers “It is thou” and is admitted by the Beloved.
Rumi’s apologue is explicitly introduced as an image of the union of God and man; entry is granted only when the lover answers not as “I” but as “thou.”
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: medium
“Where are the tidings of union?”; “Forth from the dust I will rise up to welcome thee!”
The speaker asks for union, addresses the beloved as Lord, responds to the voice of love, and calls the addressee the goal of human endeavor and the object of Hafiz's worship.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: medium
“Where are the tidings of union? ... Forth from the dust I will rise up to welcome thee!”
The speaker seeks union, addresses the Lord, responds to the call of love, and calls the addressee the goal of all endeavour and idol of Hafiz’s worship.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 confidence: high
The note says Hafiz's glass is commonly explained as his heart reflecting his mistress, but offers a mystical reading in which the mirror reflects God and expresses the doctrine that man and God are one; the poet should hasten to the Sufis.
The note interprets the glass as Hafiz's heart reflecting the mistress and, mystically, as a mirror reflecting God, tied to the doctrine that man and God are one.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 confidence: medium
The glass is explained as Hafiz’s heart reflecting his mistress, or mystically as a mirror in which God is reflected and man and God are one; the Sufis can give the poet what he seeks.
The mirror or glass is interpreted as showing God reflected in the human heart, expressing that man and God are one.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3107-3219 confidence: medium
A cited mystical interpretation identifies Joseph as absolute existence, the real beloved, or God, and Zuleikha as possible things or humanity brought out by love.
The cited mystical interpretation identifies Joseph with absolute existence, the real beloved, or God, and casts love as drawing Zuleikha or possible beings out from concealment.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 confidence: medium
The speaker prays that God place them among the chosen, direct them “in the path of safety,” cleanse them so that “nothing may remain in them except Himself,” and indwell them completely.
The prayer asks for cleansing from all defilement so that nothing remains except God and for God to indwell the chosen completely.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 confidence: medium
The speaker prays that God place them among His chosen, direct them in the path of safety, inspire them not to forget Him, cleanse them from defilement, and indwell them completely so that they adore none beside Him.
The prayer asks that the chosen be cleansed of all defilement so that nothing remains in them except God, and that God indwell them completely.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium
The Sufi method begins by purging the heart of all that does not belong to God; prayer draws up the heart, the cry "Allahu Akbar" is named, and "the last stage is the being lost in God," also called the vestibule of contemplation.
The passage describes drawing up the heart by prayer, being lost in God, seeing heavenly forms, and rising by degrees to heights beyond language.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium
Sufi movement is illumined by “the light which proceeds from the Central Radiance of Inspiration”; their method begins by purging the heart, centers on prayer, and reaches “the being lost in God,” called the vestibule of contemplation.
The Sufi method is said to culminate, from the perspective of will, in being lost in God, though this is described as the vestibule of contemplation.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: high
Forty days after Shemsu-’d-Dīn’s disappearance, Jelāl appoints Husāmu-’d-Dīn deputy and sets out to seek Shems in Damascus for the third time; Syrian learned men become disciples, and he later returns to Qonya.
Jelāl goes to Damascus seeking Shemsu-’d-Dīn, does not find him in the flesh, but finds within himself what is described as still greater.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium
‘Ārif reassures the sheykhs that he will be with them, describes other-worldly union without parting, and uses images of a drawn sword and blows through the curtain of the invisible world.
‘Ārif says he will be with the disciples even in the other world, that outward absence is not true absence, and that the other world has union without parting.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium
‘Ārif reassures the sheykhs that he will remain with them, says the other world has union without parting, compares himself to a drawn sword, and says he will strike through the curtain of the invisible world.
‘Ārif says that in the other world there is union without parting and that, outwardly absent, he will not truly be away from the disciples.
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The Mesnevi CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 confidence: medium
The work is named as the book of Rhymed Couplets and described as containing roots of religion and treating mysteries of reunion and sure knowledge; it is also called divine jurisprudence, divine law, and evidence of the Divine Being.
The preface says the work treats discovery of mysteries of reunion and sure knowledge and provides a path for the devout.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: high
The passage asks how one can escape fleshly lust unless one drinks God's cup, and says an inkling from God's names and attributes points the road to union.
An inkling from God's names and attributes points the road to union; the seeker is told to drink God's cup and move beyond mere names toward the thing itself.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: high
To cast aside names and words, one is told to purge the self, cast off soft iron, and burnish the mirror of the mind by discipline.
The passage instructs the seeker to purge the self, burnish the mirror of the mind, and then perceive saintly wisdom in the heart without book or teacher.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: medium
Saintly wisdom bears people aloft, while worldly science is a burden, compared to an ass loaded with volumes; sacred lore and God’s cup free one from fleshly lust.
The passage says an inkling of God’s names points toward union, and it counsels purging the self, casting aside names and words, and discovering wisdom in the heart.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: high
“Those Romans are our mystics”; they polish their bosoms and hearts and remove stains of lust, self, pride, and hate; the mirror's purity prefigures their hearts.
The passage states that mystics polish their hearts, remove stains, and reflect boundless hidden forms; it also says the heart is with God and is God.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: medium
The heart’s mirror is described as pure and boundless, receiving endless images; hidden forms flash in Moses’ breast and heart.
The passage says the heart is with God, the heart is God, and that the mirror of the heart is boundless.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: medium
Zeyd has run away or absconded; no trace remains of him, as stars disappear when sunlight fills the sky.
Zeyd leaves no sign like stars extinguished in sunlight, and human senses and reasoning are lost in the splendour of divine wisdom.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: medium
After urging the diseased soul to set aside vinegar, the passage says a heart freed from lusts shines in health and is ruled directly by God once purged from dross.
The heart, when freed from lusts and dross, is said to be ruled directly by God without means.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: medium
Zeyd has run away and left no trace; the passage compares his absence to stars vanishing in sunlight and says senses and reason are lost in divine wisdom.
Zeyd leaves no trace and is compared to stars disappearing in sunlight; senses and reasoning are lost in the splendor of divine wisdom.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 confidence: high
‘Alī says he fights for truth as God’s servant; God is archer, smiter, and warrior, while he is bow, arrow, weapon, and dust; the passage cites “Thou castedst not, when stones thou castedst in the fight.”
‘Alī says he has banished self-thought, is God’s bow, arrow, weapon, shadow, and sword, and that his trenchancy is union with God.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 confidence: high
Ali says: "For the truth I fight"; he calls God the archer and warrior and himself God's bow, arrow, weapon, sword, and dust; he says he has banished thought of himself.
Ali says he has banished thought of himself, belongs to God in all things, and acts as God's bow, arrow, weapon, and sword rather than from personal passion.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: medium
A prayer addresses God as Answerer of prayer, asks guidance and protection, and states that severance from God is bitter and that without divine presence life is death.
The prayer states that severance from God is bitter and that souls need union or divine presence to avoid life becoming death.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: high
The speaker prays to the Answerer of prayer for guidance, protection from error, reprieve from judgment, preservation among saints, shelter, and union with God.
The prayer declares severance from God bitter, asks for divine refuge, and says life without God's presence is death.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high
Death is described as outward loss but inward gain and life; a child in the womb is destined for the world; the speaker longs for the world of doom but says God forbids casting away life; the fruit of death is savoury and the slain are said to live.
Death is repeatedly described as inward life, eternal life, return from severance to union, meeting love, and a blessing to the faithful.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high
“’Tis only he returns, who comes back to his home. Our true return’s from severance to union’s dome.”
Return is explicitly described as coming home and moving from severance to union’s dome.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high
‘Alī replies that even many knives or swords could not take effect unless Providence decreed it, and says he will be the servant’s intercessor and is lord of his soul.
‘Alī says he is lord of his soul, not slave to flesh, and that his body has no value in his sight.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium
Dervishes are described as 'a kind of Gnostics,' self-styled Poor, Impassioned, Adepts, and Perfect; their doctrines are said to correspond with Buddha, Pythagoras, and Plato, with saved souls emanating from divine Light or Glory and condemned souls formed from the Fire of God's wrath.
Souls destined to salvation are described as emanations from the divine Light or Glory of God and as to be again congregated in it.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium
The passage says saved souls are emanations from divine Light or Glory of God and will be congregated there again, while souls doomed to perdition are formed from the Fire of God's wrath and will be consigned to it.
Saved souls are described as emanations from divine Light or Glory and as being congregated there again.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: medium
The flute's wail is 'a flame' and not breath; love prompts the flute and ferments wine; the absent lover's flute proclaims grief and joy and is called both bane and cure.
Love is described as flame, wine's ferment, bane and cure, physician, and cure of pride and shame.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 confidence: medium
At God's name one should remember grace; “The breath of life He to this body gave, / With Him to reunite, should mercy save.”
The passage says God gave breath to the body and that, should mercy save, life should reunite with Him.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 confidence: medium
At mention of God’s name, His grace should be remembered; He gave breath of life to the body, and that life should reunite with Him if mercy saves.
The passage says the breath of life given by God to the body should reunite with Him if mercy saves.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high
The speaker says the sentences are parables; religion may confuse before it sublimes, bringing ecstasy, rapture, love, contemplation of the Lord, self-loss, and union with God.
The final lines describe trance of love, contemplation of the Lord, self-loss, and union with God after religious bewilderment gives way to ecstasy and rapture.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high
A blessed soul throws away wealth, health, and life for love of God.
The passage describes love of God, trance of love, contemplation of the Lord, loss of self, and union with God.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: high
“In His existence let my being sink, quite lost.” The speaker contrasts God’s miraculous works with magic and describes separate being as blindness before the Sun of Glory.
The speaker says, “In His existence let my being sink, quite lost,” and associates continued separate being with blindness before the Sun of Glory.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: high
“In His existence let my being sink, quite lost.” The speaker says God performs miraculous works and that ordinary being is blindness before the Sun of Glory.
The speaker explicitly says his being should sink and be lost in God’s existence and describes ordinary being as blindness.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium
For love of God one should die; a dead heart of stone touched with love’s live coal becomes a magnet fixed to the pole; the meek draw gifts from heaven.
A dead heart of stone touched by love’s live coal becomes a magnet that remains with the pole.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 confidence: medium
The speakers address the Vazir, grieve not seeing him, and compare themselves to an infant with a nurse, harps and plectrum, reed flutes, echoes, and chess-players.
The speakers call themselves nothings, compare themselves to instruments, echoes, chess-pieces, weathercock figures, and pictures, and identify an unseen divine source behind motion.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
The narrator says God is invisible to weak mortal sight, prophets guide the Church, prophets are one with God in manifest form, and soul-sight perceives the light of God.
The narrator says God is invisible to ordinary sight, prophets are needed as guides, and prophets are one with God in manifest form.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
Ten candles in one place combine as one light; mashed fruits lose separateness; spiritual things are said to lack division, number, parts, and fractions.
Candles merging into one light, fruits losing separateness when mashed, and spiritual things having no parts are used to teach indivisible unity behind multiple forms.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
The narrator says friends coming together is sweet, tells the hearer to trust spirit because the letter kills, urges mortification of the body, and warns that flesh destroys in fiery flames and demands asceticism.
The passage urges mortification of the body, warns that flesh destroys, and says original simple essence became divided through fleshly form but can be understood again as one.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
The passage says God is invisible to weak mortal sight, that prophets guide God's Church, and then corrects this by saying prophet and God are one, with prophetic forms making God manifest.
The passage states that prophets are one with God, uses candles and mixed fruits to illustrate unity, and says spiritual things do not divide into numbered parts.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
The passage says friends meeting is sweet, urges trust in spirit because the letter kills, and instructs the hearer to mortify the body and flesh to find God's unity hidden behind it.
The speaker tells the hearer to mortify the body and consume the flesh with pains so that God's unity may be found behind it.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high
The passage describes an original simple essence without head or foot, clear and undivided, then divided by fleshly form like shadows; when hills are leveled, shadows disappear and the whole becomes one scene.
The passage says all were once one simple essence, then became divided when taking fleshly form, with unity restored in the image of leveled hills without shadows.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high
The holy man of God is described as lost to himself and in union with his Lord, with religion's crystal waters flowing from him; the worldling is a dry sandbank, while wisdom's sons guide toward salvation's port.
The holy man of God is described as lost to himself, rapt, and in union with his Lord.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high
The passage warns that smooth words can be traps, hooks, and snares, then contrasts a holy man, from whom crystal waters of religion flow, with a dry worldly sandbank, and urges seeking wisdom from the pure-minded.
The holy man is described as lost to himself and rapt in union with his Lord.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 confidence: medium
Man with desires is puffed up; putting out desire reveals Jehovah's endless reign, whose messages are peace for the pious soul.
The passage says to put out desire and find Jehovah's endless reign, contrasting changeable worldly forms with divine permanence.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: medium
The ambassador loses his senses through one cup of spiritual wine, gives up his mission, and is overwhelmed with wonder at God’s power.
The ambassador loses ordinary sense through one cup of spiritual wine, gives up his mission, and is changed from ambassador into one described as sovereign as well.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 confidence: medium
The speaker is in flames, asks for living fire to consume conceit, asks why his full moon is hidden in clouds, and describes grief as lion-like and unbounded.
The speaker asks for a living fire or burning brand to consume the trash of conceit and says what is once burnt cannot blaze out again.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 confidence: medium
A hunter of birds is himself pounced on; beauty makes prey of soft-hearted men; lover and sweetheart are reciprocal; thirst seeks water and water courts thirst.
The passage says the lover is also a sweetheart, each is one of two, and thirst and water seek each other mutually.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 confidence: medium
The speaker reflects on affirmation and denial, person in impersonality, rulers subject to those below them, the bird-hunter becoming prey, lovers also being sweethearts, and thirst and water seeking one another.
The speaker says he is denial rather than affirmation and finds person in impersonality, alongside reversals of mastery and subjecthood.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: high
“Man merged in God, most entirely is drowned / As wave of a sea.”
The passage says the person merged in God is drowned like a sea-wave and that “I” and “we” are absorbed in divine essence.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: high
The speaker asks where “we” and “I” stand in the sight of love and addresses God as free from “I” and “we.”
The passage contrasts “I” and “we” with the divine One and says both are absorbed into God’s essence.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: high
The passage counsels silence and attentiveness, uses a torrent-overflow image, and says: “Man merged in God, most entirely is drowned / As wave of a sea.”
The passage explicitly describes being merged in God and drowned like a wave in the sea, and later says “I” and “we” unite in One and are absorbed in divine essence.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: medium
The parrot simulated death as prayer; the listener is told to die to pride to live forever; Jesus’ breath may transform; a stone will not blossom in spring, but earth may receive flowers.
The listener is told to die to pride in order to live forever, with the parrot’s simulated death and Jesus’ breath as supporting images of transformation.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium
The Prophet asks the post what it needs; it says it grieves because he no longer leans on it. He offers it life as a fruitful palm or a paradisal cedar, and it chooses what will not decay.
The post is offered fruitful palm-life or transplantation to paradise as a cedar, and it chooses what will not decay; it is then buried in hope of resurrection.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: high
‘Umer says the harper’s contrition proves sobriety, that his worldly journey is over, that past and future are curtains hiding God, and that dividedness is like diaphragms in a reed; he also says entering the house brings ease and that contrition may be worse than the fault.
‘Umer teaches that past and future are curtains hiding God and should be burned; the harper then receives enlightenment and total immersion in God’s effulgence.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: high
"Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them."
Umar instructs the harper to move beyond past, future, and even contrition; afterward the harper receives enlightenment and is described as totally immersed in God's effulgence.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 confidence: medium
The husband abandons dispute, gives rule to his wife, promises submission, and calls himself non-existent except as moved by her and deaf and blind through love.
The husband says he is non-existent except as moved by his wife and is deaf and blind through love.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 confidence: low
The husband says he has abandoned dispute, puts rule in his wife's hands, and says, “I’m non-existent” and “deaf and blind, through love.”
The husband calls himself non-existent except through the beloved's motion and deaf and blind through love.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 confidence: medium
“Th’ Infinite’s lovers finite’s worshippers are not. / Who seek the finite lose th’ Infinite.”
The narrator says lovers of the Infinite do not worship the finite and that seekers of the finite lose the Infinite.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium
A syntax-teacher mocks a skipper’s lack of grammar; a storm threatens the ship, and the skipper asks whether the teacher can swim, contrasts syntax with syncope, and says the sea floats the dead but drowns the living.
The skipper says that when one is dead to every human art, eternity will impart its secrets; the narrator connects the tale to dissolution.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium
The world is described as a mighty water-pot, a single drop from the ocean of divine grace; the latent treasure overflows, God-seers are ecstatic, the pot is cracked yet unspilled, and the pot-world is lost to view.
The world is described as a mighty water-pot, only a drop from the ocean of divine grace; God-seers in ecstasy hold the pot as fallacy and the pot-world is lost to view.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium
The skipper says the teacher’s whole life is wasted because the ship must break; he contrasts dead bodies borne on the sea with living men drowned, and says eternity reveals secrets to one dead to human art.
The skipper says that when one is dead to every human art, eternity will impart its secrets.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: high
The world is called a mighty water-pot and one drop from the ocean of His grace; a latent treasure bursts forth, and a branch canal from God’s grace overwhelms the water-pot of space.
The world is figured as a water-pot or drop before the ocean of God’s grace, and ecstatic seers regard the pot-world as fallacy or lost to view.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 confidence: medium
Those freed from the body’s thrall are said to be worshipped in the spheres, and whoever kills pride’s demon has sun and clouds as servants; the sun’s swerving is cited.
The passage praises those freed from the body’s thrall and those who have killed pride’s demon in the earthly frame.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 confidence: medium
Those who have freed themselves from the body and killed pride’s demon are described as honored in the spheres; sun and clouds serve them, and the sun is said to have swerved from them.
Those freed from the body’s thrall and those who kill pride’s demon are described as honored in the spheres and commanding sun and clouds.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 confidence: high
The speaker says the finite can soar to the Infinite, urges annihilation of the dark self, compares existence in God's essence to copper becoming gold, and commands the hearer to quit 'I' and 'We.'
The opening explicitly commands annihilation of the self, enrollment of existence in God's essence, and abandonment of 'I' and 'We'; the closing says the saved one loses life for God's sake and avoids 'me' and 'thee' in God's court.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 confidence: high
The speaker contrasts thorns with roseleaf softness for the one who soars to the Infinite, urges annihilating the dark self, compares transformation to copper becoming gold, and commands quitting “I” and “We.”
The passage explicitly urges annihilating the self, enrolling existence in God’s essence, quitting “I” and “We,” and vanquishing self in the sovereign presence.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high
A man knocks at a friend's door, answers “’Tis I,” and is sent away as crude; fire of trial and absence are said to purge selfishness.
The visitor is rejected when he says “I,” undergoes absence and suffering, and is admitted only when he identifies as the friend’s second self, with no room for two selves.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: low
The narration turns back to the wolf, fox, and lion; the lion has torn the wolf's head from his tail, and the speaker asks why the wolf did not quash himself when near the lion.
The wolf is said not to have quashed himself when near the lion, and the lion tears him apart so that two heads would not remain for one purpose.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high
A man knocks at a friend’s door, says it is “I,” and is sent away because he is crude; the friend says the fire of trial and absence must purge selfhood.
The visitor is refused while asserting “I,” undergoes absence and suffering, and is admitted only when he speaks as the friend’s own second self and when two selves are no longer present.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high
The host welcomes the guest as his own self, says they are a single thread, and explains that the command “Be” unites nullity to a friend, with duplex forms but one effect.
The host says two forms are one in sense; the bleachers appear opposed but share one aim; prophets and saints have varied rites but tend toward God; unity is said to lie beyond the senses.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 confidence: high
The lion praises the fox’s just division, learns that the dead wolf taught him, gives all prey to the fox, and says the fox has given up self and become the lion’s own self.
The fox gives up self before the lion and receives all the prey; later the audience is told to deny self, abandon “I” and “We,” and yield the kingdom to God.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 confidence: high
The lion praises the fox’s just division, learns that the dead wolf taught him, gives all prey to the fox, and says the fox has given up self and become the lion’s own self.
Noah says he is not himself, that he has sacrificed self, and that God is his light, mind, sight, and breath; the lion also says the fox has become his own self.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 confidence: high
The lion praises the fox as just, says he has given himself up, identifies the fox with himself, grants him the prey, and says he learned from the selfish wolf's fate.
The fox gives up claim to the prey and is told he has given himself up; the audience is later told to deny self and relinquish I and We.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: medium
Sleep bears the person without burden and is described as a foretaste of the saints' rapt state on arriving home.
Sleep is called a foretaste of what is to come, linked to saints arriving home and to the Seven Sleepers' sleep and awakening.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: medium
Right- and left-hand registers are records of good deeds and fleshly greeds, but both are abolished for saints; good and evil are compared to fading echoes unheard by the echoing mountain.
Right- and left-hand registers record good and fleshly deeds, but the passage says both are abolished for saints like fading echoes.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 confidence: high
The voice of God within and beyond the veil can give all the gift it gave Mary; those not dead by flesh rise at the Beloved’s voice, called the Bridegroom’s voice from the lips of the servant Ahmed.
The Beloved or Bridegroom’s voice is said to come through Ahmed’s lips, and God says Ahmed’s tongue, eye, ear, contentment, anger, and thoughts are God’s.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 confidence: medium
God says to the servant that God is his tongue, eye, ear, contentment, anger, and thoughts, and that divine shining resolves doubts and illumines darkness.
God is represented as saying that he is the servant's tongue, eye, ear, contentment, anger, and thoughts.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium
A breathing comes and gives new life; souls on fire are calmed and corpse-like souls made to shout; a breathing from the Lord converts ill qualities; the passage warns against missing such breath through greed.
A breath from the Lord converts ill qualities, Ahmed stands lost in a blessed sight, and Adam and heavenly hosts are overwhelmed by infused breath.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium
Ahmed is called a tender companion who says, “Speak to me, O Humayra”; Humayra is explained as a woman’s name used here for the Soul, which is above sex, accident, mood, and ordinary bodily life.
Humayra is explained as the Soul, and that Soul is said to be above sex, accident, mood, and ordinary flesh-and-blood life.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: medium
The passage says the holy figures' words and selves are Soul Absolute; the body is the sworn enemy of spiritual life; the body goes to earth, while the soul endures like salt.
The opening describes the words, selves, and figures of the holy people as Soul Absolute and contrasts this with body as enemy to spiritual life.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 confidence: medium
Before physicians and philosophers, Jelāl has his arm veins opened until bleeding ceases, yields no moisture from additional incisions, then bathes, performs ablution, and begins the sacred dance.
Jelāl demonstrates that life depends on God’s will by bleeding until blood stops and then yielding no bodily moisture from further incisions.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 confidence: medium
Jelāl says one sees nothing except that one sees God therein; a dervish objects that 'therein' implies a receptacle, which cannot contain God.
Jelāl teaches that God comprises exterior and interior, that apparently distinct universes are truly one, and that all things have being in Him.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 confidence: medium
Jelāl says one sees nothing unless one sees God therein; a dervish objects that “therein” implies a receptacle, which he says cannot apply to God.
Jelāl explains that God comprises exterior, interior, and all things, and that apparently distinct divine qualities and essence are truly one.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 confidence: medium
Jelāl rises and sings; many join, and the singing becomes so enthusiastic that nobles tear their garments.
Jelāl sings, many join, and the nobles become so enthusiastic that they rend their garments.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 confidence: medium
Jelāl explains that he has returned from the Bagdād of nulliquity and the world of spirits and had hymned “I am the Truth”; the disciples concur and rejoice.
Jelāl frames his spiritual status through return from the Bagdād of nulliquity, the world of spirits, and the heavenly canticle “I am the Truth.”
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 confidence: medium
Jelāl says he has returned from the Bagdād of nulliquity, has been in the world of spirits singing “I am the Truth,” and the disciples concur and rejoice.
Jelāl describes return from the Bagdād of nulliquity and the world of spirits, with the canticle “I am the Truth.”
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: medium
A great man is shocked by Jelāl’s approval of music and dancing; Jelāl answers with the legal analogy that forbidden food may be eaten to preserve life in danger of death.
Jelāl says men of God require song, music, and dance because otherwise the majesty of divine manifestations would cause their bodies to melt away.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3767-3892 confidence: medium
Jelāl tells a woman he will not leave their circle; if another appears, it will be himself; after disembodiment his bodily attachment will become one sole attachment.
Jelāl speaks of becoming disembodied, entering the world of unbodied spirits, unity, and singleness, and later describes God as the beloved whose bitter cup he drinks with delight.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: high
The Prophet prays for light in ear, eye, and whole body; the mystic rises through increasing illumination to contemplation and, with consciousness melted away, transubstantiation in divine radiance.
The mystic's consciousness is described as melting away before he becomes transubstantiated in the radiance of the divine essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: high
The Prophet prays for light in his senses and body; the mystic rises through illumination to contemplation of divine attributes and transformation in divine radiance.
The passage says the mystic’s consciousness is wholly melted away and he becomes transubstantiated in the radiance of the divine essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high
The passage distinguishes contemplation from perfect faith and rapturous love; cites Muhammad ibn Wāsiʿ and Shiblī; describes seeing the Agent through the act, seeing only the Agent, and closing eyes to lusts and created things.
Rapturous love is described as absorbing the whole being in the Beloved, and the commentary later names a station of passing-away in the essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: medium
The commentator explains degrees of beholding God in relation to things and gives a three-stage pilgrimage example involving the Kaʿba and the Lord of the Kaʿba, ending in the station of waqfat or passing-away in the essence.
The unnamed Sufi’s repeated pilgrimages form a staged sequence from seeing the Kaʿba, to seeing it with its Lord, to seeing only the Lord of the Kaʿba, identified with passing-away in the essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high
The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God.
The text says that rapturous love absorbs the whole being in the Beloved, leading the lover to see nothing else; the commentary also names passing-away in the essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 confidence: high
Poem: the speaker repeatedly says that only God is seen in every setting and state, describes melting like a candle in God's fire, looking with God's eyes, passing into nothingness, vanishing, and being the All-living.
The poem describes passing into nothingness and seeing only God, while the prose states that loss of individual self enables union with God and that final fanā leads to baqā.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 confidence: high
The speaker says, “Like a candle I was melting in His fire,” then “I passed away into nothingness” and was “the All-living.”
The passage explicitly states that when the individual self is lost the Universal Self is found, that ecstasy enables union with God, and that fanā leads to baqā or abiding in God.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: medium
Hujwīrī judges audition by results, cites a tavern-and-cell saying, states that a God-absorbed heart is not corrupted by instruments, and describes intense ecstatic dancing as dissolution of the soul.
The passage describes intense rapture, loss of conventional forms, and ecstatic movement as a dissolution of the soul rather than ordinary dancing.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: medium
Hujwīrī treats audition as neither good nor bad in itself; he says context and inner state determine its effect, and that ecstatic movement can be dissolution of the soul rather than bodily indulgence.
Hujwīrī’s cited view treats intense rapture and loss of conventional forms as dissolution of the soul rather than ordinary dancing or bodily indulgence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1686-1698 confidence: medium
Jalāluddīn Rūmī is cited: “Men incur the reproach of wine and drugs / That they may escape for a while from self-consciousness,” and the verse calls life “a snare” and memory and thought “a hell.”
The passage connects ecstatic life and spiritual intoxication with a desire to escape self-consciousness and cast off human nature.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1686-1698 confidence: medium
“Men incur the reproach of wine and drugs / That they may escape for a while from self-consciousness”
The quoted lines describe wine and drugs as means by which men try to escape self-consciousness for a while; the prose frames this within spiritual intoxication and attempts to cast off human nature.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: medium
Rumi asks whether one can pluck a rose from the letters R, O, S, E; tells the theologian to seek the named reality, look for the moon in the sky rather than water, become free from self, and see prophetic knowledge in the heart without book or teacher.
Rumi urges freedom from self, and Niffarī says gnostics are controlled by rapture that deprives them of consciousness of individual existence.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: high
Niffari is introduced as a wandering dervish whose revelations discuss gnosis; seekers are classified as worshippers, philosophers and scholastic theologians, and gnostics possessed by ecstasy.
Niffari's gnostics are described as possessed and controlled by rapture that deprives them of consciousness of individual existence.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 confidence: low
Religion sees things from the aspect of plurality, while gnosis regards the all-embracing Unity.
Gnosis is said to regard the all-embracing Unity, in contrast to religion’s view of plurality.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: medium
“Spirits are set free every night from this cage” and the gnostic is “Like a pen in the controlling hand of the Lord.”
The gnostic is described as asleep to worldly affairs and like a pen in God's controlling hand, and saintly rapture is later described as passing-away from the phenomenal self.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: high
Saintly inspiration is described as the same kind as prophetic inspiration but lower in degree; ecstasy withdraws the veil of the unseen, and rapture marks passing-away from the phenomenal self.
The passage says the indispensable qualification of a saint is ecstasy and rapture as the outward sign of passing-away from the phenomenal self.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: high
Saintly inspiration is said to be of the same kind as prophetic inspiration but lower in degree; the veil over the unseen is withdrawn at intervals, and ecstasy marks passing-away from the phenomenal self.
Ecstasy and rapture are described as outward signs of passing-away from the phenomenal self, and the veil over the unseen is withdrawn.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 confidence: medium
The saint says a miracle was granted or manifested to him; many Sufis hold manifestation occurs in ecstasy, when the saint is under divine control and the Almighty speaks with his lips and smites with his hand. Bāyazīd is introduced as a Persian saint who declared in ecstatic frenzy that he was no other than God.
The passage says the saint's personality may be in abeyance under divine control, and the Bāyazīd anecdote has him declare that within his vesture is nothing but God.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 confidence: medium
Many Sufis hold that manifestation occurs in ecstasy, when the saint is under divine control; the passage also mentions an analogy of possession by a peri, one of the Jinn.
The saint's personality is described as in abeyance during ecstasy, with divine power speaking through his lips and smiting with his hand; Bayazid's utterance identifies nothing in his vesture but God.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high
The poem says the one ‘beside himself’ is annihilated and safe, has vanished form, is ‘a mere mirror,’ and reflects the viewer’s own form.
The poem explicitly says the person is annihilated, void of form, and mirror-like, and Khurqānī later speaks of being one through God’s Oneness.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium
Khurqānī says Paradise seeks him, Hell fears him, and if Paradise and Hell passed by his place they and their inhabitants would be annihilated in him.
Khurqānī says Paradise seeks him, Hell fears him, and both would become annihilated in him together with their inhabitants.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high
Verse: the one beside himself is annihilated, safe, formless, and mirror-like; attacking or spitting at the mirror returns upon the attacker or observer.
The verse explicitly describes one who is annihilated, void of form, and reflective like a mirror in which only another’s reflection is seen.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: high
Khurqānī says he will stand at the Resurrection and lead people into Paradise; he also says Paradise seeks him, Hell fears him, and both would be annihilated in him with their inhabitants.
Khurqānī says Paradise and Hell, with all their inhabitants, would become annihilated in him if they passed his place.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high
In the first stage, the disciple keeps the Murshid in mind, becomes mentally absorbed in him, the teacher serves as shield and guardian spirit, the disciple sees the master in all people and things, and this is called self-annihilation in the Murshid or Sheykh.
The summarized process moves from self-annihilation in the Murshid to the Pīr, then to the Prophet, and finally to union with the Deity and seeing God in all things.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high
The hearer must die a thousand deaths daily and come to life again for immortal life; when one gives God nothingness, God gives His All.
A saying states that when one gives God one's nothingness, God gives His All in return.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: medium
In the first stage, the disciple keeps the Murshid in mind, becomes mentally absorbed in him, the teacher serves as shield and guardian spirit, the disciple sees the master in all people and things, and this is called self-annihilation in the Murshid or Sheykh.
The disciple is said to see the master in all people and things, later the Prophet in all things, and finally God in all things.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high
The disciple keeps the Murshid in mind, becomes absorbed in him, treats the teacher as shield and guardian-like presence, sees the master in all men and things, and this is called self-annihilation in the Murshid or Sheykh.
The passage explicitly describes grades called self-annihilation and culminates in becoming united with the Deity and seeing Him in all things.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 confidence: high
Nizāmuddīn relates that he drew the spirituality of Mohammed ibn ʿAlī Hakīm away from the tomb, was pursued by ʿAlāʾuddīn's control like a dove chased by a hawk, and became effaced in the Prophet's infinite radiance.
Nizāmuddīn becomes effaced in the Prophet's infinite radiance, and Hasan ʿAttār is said to cause fanā or passing-away.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 confidence: medium
Nizāmuddīn says he brings the spirituality of Mohammed ibn ʿAlī Hakīm before him by concentration, is pursued by ʿAlāʾuddīn ʿAttār’s control in the form of dove and hawk imagery, and escapes by effacement in the Prophet’s radiance.
Nizāmuddīn describes a pursuit by his master’s control and escape by becoming effaced in the Prophet’s infinite radiance.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 confidence: high
Khwāja Hasan ʿAttār is described as able to throw people into trance and cause fanā; those kissing his hand fall unconscious.
Hasan ʿAttār is said to cause others to experience fanā and fall unconscious.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: high
“He who dies to self lives in God,” and fanā “marks the attainment of baqā, or union with the divine life.”
Fanā is defined as passing away from phenomenal existence while baqā is continuance in real existence; the passage also describes union with divine life and the disappearance of separate pronouns.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: high
“He who dies to self lives in God”; the passage explains fanā as passing away from phenomenal existence and baqā as continuance of real existence in divine life.
The passage explicitly describes fanā as passing away from phenomenal existence and baqā as continuance in divine life.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: high
“I am He whom I love, and He whom I love is I”; the poem also says they are two spirits dwelling in one body.
Hallāj’s verses identify the speaker with the one he loves and describe two spirits in one body.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high
Realizing the nonentity of individual self is said to realize essential oneness with God, summarizing the Mohammedan theory of deification.
The passage describes fanā as passing away in the divine essence, waqfat as cessation from search, and realization of individual nonentity as realization of essential oneness with God.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: medium
Hallāj’s Ana ’l-Haqq is explained as God speaking through selfless Hallāj, just as God spoke to Moses through the burning bush.
Hallāj’s statement is interpreted as God speaking through the selfless Hallāj, not as an ordinary human utterance.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high
Rūmī is introduced as describing the One Light shining in myriad forms and the One Essence clothing itself in prophets and saints.
Rūmī’s ode describes the One Light or Loved One assuming new garments and appearing as prophets, saints, and images across generations.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high
The passage states that realizing the nonentity of the individual self is realizing essential oneness with God.
The passage states that realizing the nonentity of the individual self is realizing essential oneness with God, and describes waqfat as passing away in the Object Sought.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: high
The wāqif leaves no heir except God; when waqfat disappears, “he becomes the very Light,” and his praise and knowledge proceed from God.
The passage repeatedly explains fanā, baqā, and union as passing beyond self-regard, entering God’s will, and experiencing Oneness while denying hulūl and ittihād.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: high
Al-Sarrāj says humanity does not depart from man, but inborn human qualities are changed and transmuted by all-powerful radiance from divine Realities; fanā means passing away from regarding one’s own actions while seeing God as their doer.
Human qualities are said to be changed by radiance from the divine Realities, and the particle of divine love transmutes what is attached to it until the lover’s clay becomes love.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: medium
The enraptured Sufi who has passed beyond the illusion of subject and object to Oneness can either deny that he is anything or affirm that he is all things.
The enraptured Sufi beyond subject and object is said to be able either to deny being anything or affirm being all things.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: medium
Al-Sarrāj says the true meaning is that a person goes from his own will into God’s will, knows his will is a gift from God, is severed from self-regard, and becomes entirely devoted to God.
The passage presents a sequence of leaving self-regard, entering God’s will, passing away from the perishable will, concentrating on the desired object, and reaching Oneness.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: high
The wāqif leaves no heir except God; when waqfat disappears from consciousness, he becomes the very Light, and his praise and knowledge proceed from God.
The passage repeatedly discusses fana, baqa, union, disappearance of self-regard, and Oneness while denying incarnation, divine-human identity, or destruction of human substance.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: high
Al-Sarraj rejects the idea that abstaining from food and drink can remove humanity and confer divine attributes; human qualities may be transmuted by divine radiance, but humanity itself remains.
Human qualities are described as transmuted by divine radiance, and Hujwiri’s fire-and-iron analogy explains transformation of qualities without change of substance.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high
Jalāluddīn’s second quoted poem presents the first-person speaker as lover, believer, infidel, Christian hermit, wine and music imagery, all creeds, elements, opposites, Hell, Paradise, earth, heaven, and beings.
The passage centers on fanā as passing-away from selfhood, absorption in Unity, and poetic identification with all things.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high
For some Sufis, fanā is the end of the pilgrimage; no relation remains with the world, nothing of themselves is left, they are dead as individuals, and devotees who never return to sobriety fall short of the highest perfection.
The passage explicitly describes fanā as passing-away from selfhood and baqā as abiding in God after that passing-away.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high
“When my Beloved appears... With His eye, not with mine, / For none sees Him except Himself.”
The passage repeatedly describes passing-away, loss of individual distinction, unity of seeing and seen, and self-annihilation in the Godhead.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high
Nicholson says Rūmī prays for self-annihilation in the ocean of the Godhead; the quoted poem describes dying through mineral, plant, animal, human, and angelic states, ending in non-existence and return to God.
The closing verses ask not to exist and end with the proclamation of return to God.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high
The author compares periods of aridity and suffering to the Christian 'Dark Night of the Soul'; Jāmī’s anecdote tells of a dervish who laments being blocked by plurality from Unity, while Sheykh Shihābuddīn calls it the prelude to abiding.
The passage repeatedly describes passing-away, loss of individual existence, the soul becoming indistinguishable from the universal Deity, and the prayer not to exist.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high
The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union.
The soul’s loss of individual distinction in God is compared to a rain-drop absorbed in the ocean.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium
The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union.
The passage says Sufi writers express mystical union in terms of love and marriage, and Rūmī’s poem depicts two forms with one soul and the loss of individuality in ecstasy.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high
The author says Jalāluddīn prays for self-annihilation in the ocean of Godhead; the poem recounts dying as mineral, plant, animal, man, and angel, then passing beyond angelhood and returning to God.
The poem recounts deaths and transformations from mineral through angelic being, followed by passing beyond angelhood and the declaration of return to God.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 confidence: high
The index lists Sufi state terms including ahwāl, hāl, fanā, fanā al-fanā, and fānī.
The index lists fanā, fanā al-fanā, baqā, fānī, jamʿ, ittihād, deification, incarnation, hulūl, and Ana ’l-Haqq.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 confidence: high
Index entries include baqā, Ecstasy, fanā, fanā al-fanā, fānī, ghaybat, hāl, and jadhbat with page references.
The index includes repeated entries for fanā, fanā al-fanā, baqā, fānī, Ana ’l-Haqq, Deification, hulūl, Incarnation, and ittihād.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: high
“Self-annihilation, 140, 141, 168. See fanā”; “Union with God”; “Unitive State, the, 148 ff.”
The index explicitly lists self-annihilation, union with God, the unitive state, and fanā cross-references.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: medium
Index entries include 'Self-annihilation... See fanā' and 'Union with God... See Unitive State, the, and fanā.'
The index explicitly groups self-annihilation, fanā, union with God, the Unitive State, and divine unity as topics in the work.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: medium
Contents list chapters on The Path, Illumination and Ecstasy, The Gnosis, Divine Love, Saints and Miracles, and The Unitive State.
The contents include The Unitive State, and the introduction says all mystical experiences ultimately meet in a single point.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: medium
The contents list an introduction and chapters titled The Path, Illumination and Ecstasy, The Gnosis, Divine Love, Saints and Miracles, and The Unitive State.
Rābiʿa is named as an example of truly mystical self-abandonment, and the contents later include the unitive state.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: high
An unnamed Sufi says the first stage of dhikr is forgetting self and the last is effacement of the worshipper in worship, without consciousness of worship, through absorption in the object of worship.
The passage explicitly describes the stages of dhikr as forgetting self and ending in effacement of the worshipper, absorption in the object of worship, and fanā or passing-away.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: high
“The first stage of dhikr is to forget self, and the last stage is the effacement of the worshipper in the act of worship.”
The passage explicitly describes the first stage of dhikr as forgetting self and the last as effacement of the worshipper in the act and object of worship; fanā is named as the climax of the method.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: medium
Recollection may be aided by Shiblī’s self-beating as a novice, breath inhalation and exhalation known as an Indian practice, and Dervish music, singing, and dancing used to induce the trance called fanā.
The passage describes Shiblī’s novice self-mortification and Dervish use of breath, music, singing, and dancing to induce fanā.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high
“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage”; the Sufi seeker is a “traveller” advancing by “stages” along a “path” to union with Reality.
The passage identifies the goal as union with Reality and says the seeker ultimately realizes that knowledge, knower, and known are One; it also links repentance with forgetting self.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high
“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.”
The passage explicitly describes the Sufi life as a journey or pilgrimage, an interior ascent, and a path toward union with Reality.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high
The passage says sin belongs to self-existence, self-existence is the greatest sin, and forgetting sin is forgetting self.
The gate of repentance bears a command to abandon all self, and the passage states that forgetting sin is forgetting self.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: high
True poverty is lack of desire for wealth as well as lack of wealth; faqīr and dervīsh imply stripping away thoughts that divert from God; God may hide saints under outward wealth.
The faqīr is described as denuded of individual existence, the Sufi is distinguished by absence of self, and dying to self is explained as living in God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: medium
The passage quotes 'Die before ye die' and explains it as purging, not essentially destroying, the lower self; evil attributes are extinguished and replaced when will is surrendered to God, so dying to self is living in God.
Advanced Sufis are said to say 'Die before ye die'; the lower self is purged, its evil attributes are extinguished and replaced, and dying to self is living in God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: high
True poverty is defined as lack of desire for wealth; faqir and dervish designate the mystic stripped of distracting wishes; such a faqir is denuded of individual existence and may be outwardly rich while spiritually poor.
The faqir is described as denuded of individual existence, while the Sufi is marked by absence of self-will; the nafs is an obstacle to union with God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: high
God says those who voyage and take no risk perish, and that in taking risk there is part of salvation; the commentary says whole salvation is effacement of secondary causes and phenomena through rapture from vision of God, while the gnostic has nothing to lose.
The commentary says whole salvation consists in effacement of secondary causes and phenomena through rapture from vision of God, and Dhu ’l-Nūn says gnostics subsist through God rather than themselves.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: high
God says those who voyage and take no risk perish, and that risk contains part of salvation; the commentary says full salvation involves effacing secondary causes and phenomena through rapture from vision of God.
The commentary says complete salvation consists in effacement of secondary causes and phenomena through rapture from vision of God, and Dhu 'l-Nun describes gnostics as not subsisting through themselves but through God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 confidence: high
The gnostic contemplates divine attributes, not essence; residual duality disappears only in fanā al-fanā; divine unity is the first and last principle of gnosis.
The passage names fanā al-fanā as total passing-away in the undifferentiated Godhead and later describes the Sufi aim as escape from unreal selfhood and reunion with the One infinite Being.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 confidence: high
The gnostic contemplates God’s attributes rather than essence; a trace of duality remains until fanā al-fanā, the total passing-away in the undifferentiated Godhead.
The passage names fanā al-fanā as total passing-away in the undifferentiated Godhead and describes the Sufi aim as escape from unreal selfhood and reunion with the One Being.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: high
Jāmī says Unification consists in making the heart single by purifying it of attachment to anything except God; the mystic’s desires, knowledge, and thoughts should be removed from all else and directed solely to God.
Unification is defined as making the heart single, removing all attachments except God, and gnosis is described as realization that otherness beside Oneness is false.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: high
Niffarī hears the divine voice say that when he regards himself as existent and not God as cause, God veils His face and Niffarī’s face appears; the commentary contrasts existing through God with independent egoism.
The divine voice says that regarding oneself as existent causes God to veil His face and the self’s face to appear; the commentary says independent existence displays unreal egoism and hides God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: high
Jāmī defines Unification as making the heart single by purifying it from attachment to anything except God; the mystic's desire, will, knowledge, and thoughts should be directed solely to God.
The passage defines Unification as single-hearted attachment to God alone and describes gnosis as realizing that otherness beside Oneness is a false dream.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: medium
Khurqānī says, “Paradise and Hell are ... nothing to me,” because God created both and there is no room for created objects where he is.
Khurqānī says Paradise and Hell are nothing to him because God created them both and there is no room for created objects in his state.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: high
The poem says, “This world and that world are the egg,” with faith and unbelief as white and yolk, until infidelity and religion disappear and “the bird of Unity spreads its pinions.”
The egg poem says infidelity and religion disappear and the bird of Unity spreads its pinions; Abū Saʿīd’s verse says true Muslimhood appears when faith and infidelity are one.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: high
Creeds and rituals are described as veils or barriers; a poem calls this world and the next an egg, faith and unbelief the white and yolk, and says the bird of Unity spreads its wings when religion and infidelity disappear.
The passage repeatedly treats faith and infidelity, creed and ritual, and religious identities as distinctions to be overcome or interiorized in unity.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high
Mystic Unitarians are represented as saying that Law and Truth are the same thing in different aspects, that higher mysteries are guarded because what is meat for gnostics is poison to the uninitiated, and that one should pass away from the world of opposites and become one with God.
The passage says to pass away from the world of opposites and become one with God, and quotes Nūrī as beholding the Light until he became the Light.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high
Mystic Unitarians are presented as saying Law and Truth are the same in different aspects, that esoteric mysteries are guarded because what nourishes gnostics harms the uninitiated, and that one should pass beyond opposites and become one with God.
Mystic Unitarians are described as teaching passage beyond the world of opposites and becoming one with God; Nuri says he became the Light.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high
“I have put duality away, I have seen that the two worlds are one”; “I am intoxicated with Love’s cup.”
Rūmī’s quoted lyric says duality has been put away, the two worlds are one, and only One is sought, known, seen, and called.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high
“I have put duality away, I have seen that the two worlds are one; / One I seek, One I know, One I see, One I call.”
Rumi’s quoted lines put duality away, make the two worlds one, and focus on One as sought, known, seen, and called.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 confidence: medium
“My servant draws nigh unto Me, and I love him... he hears by Me... sees by Me... speaks by Me... takes by Me.”
The cited Tradition says the servant draws near, God loves him, and the servant hears, sees, speaks, and takes by God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 confidence: medium
“My servant draws nigh unto Me, and I love him”; God then says He is the servant's ear, eye, tongue, and hand.
The holy Tradition says that when God loves the servant, the servant hears, sees, speaks, and acts by God; Nicholson links this to love and gnosis.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high
Fanā is described as the passing-away of individual self in Universal Being, of Indian origin; Bāyazīd of Bistām is named as its first great exponent, possibly receiving it from Abū ʿAlī of Sind.
Fanā is defined as the passing-away of individual self in Universal Being, and Bāyazīd’s sayings describe effacement and annihilation of selfhood.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: medium
Fanā has an ethical aspect involving extinction of passions, desires, evil qualities, and evil actions through corresponding good qualities and actions; this is compared with Rhys Davids’s definition of Nirvāṇa as extinction of a sinful, grasping condition.
The ethical aspect of fanā is described as extinction of passions, desires, evil qualities, and evil actions through corresponding good qualities and actions, and is compared with a definition of Nirvāṇa.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high
Fanā is described as the passing-away of individual self in Universal Being, probably of Indian origin; Bāyazīd of Bistām is its first great exponent and may have received it from Abū ʿAlī of Sind.
Fanā is defined as the passing-away of individual self in Universal Being; Bāyazīd’s sayings describe effacement, annihilation by another essence, and the overcoming of the separate ‘I’.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high
Nicholson says this is Vedānta-like pantheism, not Buddhism; fanā and Nirvāṇa both imply passing-away of individuality, but fanā is accompanied by baqā, everlasting life in God.
The passage says fanā is accompanied by baqā, everlasting life in God, unlike the passage’s description of Nirvāṇa as purely negative.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 confidence: high
Quoted definitions describe Sūfism as divine hiddenness, self-discipline, non-possession, moral disposition, freedom and generosity, dying to self and living in God, contemplation, control of faculties and breaths, relinquishment, and steadfastness.
One quoted definition says that Sūfism is for God to make a person die to self and live in Him.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 confidence: medium
“God should make thee die to thyself and should make thee live in Him.”
One cited definition describes Sūfism as God making the person die to self and live in Him.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 confidence: high
The passage explains that the beloved's rosy cheek represents divine essence through attributes, dark curls signify the One veiled by the Many, and wine means losing the phenomenal self in divine contemplation.
Wine is explained as setting one free from oneself, meaning the loss of the phenomenal self in rapturous divine contemplation.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 confidence: high
The passage glosses symbols: the rosy cheek represents divine essence manifested through attributes; dark curls signify the One veiled by the Many; wine means losing the phenomenal self in divine contemplation.
The passage explains the command to drink wine as meaning to lose the phenomenal self in the rapture of divine contemplation.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 confidence: medium
The narrator says the symbolized love is the emotional element in religion and practically means giving up wealth, honour, will, life, and other possessions for the Beloved without reward.
Love is said to cure pride and self-conceit, require giving up will and life, and lead Fudayl to give his heart wholly to God.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 confidence: medium
Rumi’s poem: a moon-like figure comes, crowned with eternal flame; from the flagon of divine love the speaker’s soul is swimming and the body’s house of clay is ruined; wine and cup imagery follows.
Love is described as self-renunciation and self-sacrifice; Rumi says the garment rent by love makes one entirely unselfish, and the poem depicts the lover’s body-house ruined by divine love.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high
Hujwīrī defines man’s love of God as veneration and magnification in the pious heart, longing for vision of the Beloved, recollection of Him, renunciation of other attachments and sensual passion, and knowledge of God by His perfection.
The lover renounces habits, associations, sensual passion, and other recollections; later the passage names residual otherness as a veil to be removed.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high
Love, like gnosis, is said to be a divine gift; those who love God are those whom God loves. Bāyazīd says God’s love preceded his own, and Junayd defines love as substitution of the Beloved’s qualities for the lover’s, glossed as passing-away of the individual self.
Junayd defines love as substitution of the Beloved’s qualities for the lover’s qualities, and the passage glosses love as the passing-away of the individual self.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high
Junayd defines love as substitution of the Beloved’s qualities for the lover’s qualities; the author explains this as passing-away of the individual self.
Junayd defines love as substituting the Beloved’s qualities for the lover’s, and the passage glosses this as the passing-away of the individual self.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high
The quoted Sufi sayings describe lovers as absorbed in the Beloved and the Sought, divine love as removing all besides God, oneness with God as exceeding acts of worship, fear of separation from the Beloved as surpassing fear of the Fire, and prayer toward the Kaʿba as meaningful only through love of God.
Love removes all besides God, the soul assumes qualities of the Beloved, the Beloved is found in the soul, and the lover’s individuality passes away.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high
The passage says seekers need not search for God because God is in them; when the Beloved manifests, the lover is nowhere and everywhere, individuality has passed away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity.
The closing sentence explicitly describes God celebrating the mystical marriage of the soul in the bridal chamber of Unity.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high
“His love entered and removed all besides Him and left no trace of anything else.”
The passage says divine love removes all besides God, the lover's individuality passes away, and the soul may be spoken of as identical with the Beloved.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium
Jalāluddīn says every atom moves toward its origin, and by fondness and yearning the soul and heart assume the qualities of the Beloved, the Soul of souls.
Rūmī says the soul and heart assume the qualities of the Beloved, and the passage cites the maxim that a person is what he loves.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high
When the Beloved displays Himself, the lover is “Nowhere and everywhere”; individuality passes away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity.
The passage explicitly describes God celebrating the mystical marriage of the soul in the bridal chamber of Unity.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium
Rūmī's statement that copper has been transmuted by rare alchemy is glossed as the base alloy of self being purified and spiritualised.
Rūmī's copper transmuted by rare alchemy is glossed as the base alloy of self being purified and spiritualised.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high
“the whole purpose of Sūfism, the Way of the dervish, is to give him an escape from this prison, an apocalypse of the Seventy Thousand Veils, a recovery of the original unity with The One, while still in this body.”
The purpose of Sufism is stated as escape from prison, apocalypse of the veils, and recovery of original unity with The One while still in the body.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high
The Sufi way is described as escape from prison, unveiling of the seventy thousand veils, recovery of unity with the One while embodied, and refinement of the body like metal by the fire of Spiritual Passion.
The Sufi path is described as escape from bodily prison, unveiling of the seventy thousand veils, and recovery of original unity with the One while still in the body.
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The Mystics of Islam The Mystics of Islam, The Path confidence: high
Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality.
The passage says the seeker becomes the knower and realizes knowledge, knower, and known as one.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: medium
In 'THOU ART THE SOUL OF THE WORLD,' Eternal Life is called the time of Union beyond Time; life is vessels and Union the clear draught; former desires and safety-concern vanish in passion, and the unseen King speaks to the speaker.
Eternal Life is identified with Union where Time has no place; former desires and concern for safety disappear in passion for Him.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: high
Eternal Life is said to be the time of Union; Life is vessels and Union the clear draught in them. By grace the speaker becomes safe, and the unseen King says the speaker is the soul of the world.
Eternal Life is identified with the time of Union, and Union is presented as the clear draught within the vessels of life.
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The Persian Mystics: Jalálu'd-dín Rúmí A. T. K. / THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED / PREFACE; lines 65-114 confidence: low
"OUR JOURNEY IS TO THE ROSE-GARDEN OF UNION" — Jalálu'd-Dín Rúmí.
The epigraph names union as the destination of the journey.
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The Persian Mystics: Jalálu'd-dín Rúmí ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 confidence: medium
The addressee is described as once dust and ignorant but now spirit and wise; the same passage says “He” has led the addressee thus far and will lead further.
The figure called “He” leads the addressee onward and draws the addressee to Himself through pains; later the addressee is told to abandon life and the world to behold the Life of the world.
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The Persian Mystics: Jalálu'd-dín Rúmí ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 confidence: medium
The section titled “THE RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle.
The addressee is instructed to abstain from opium, food, speech, entangled thoughts, life, and the world in order to taste sweetness, see Paradise, gain future speech, and behold the Life of the world.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 confidence: high
The passage says Quietism changed to Pantheism, Pantheism kindled belief that Beloved and lover were identical, and Bayázíd and Mansur al-Halláj were prime movers in this development.
The passage states that Beloved and lover were understood as identical and that Bayázíd's ecstasy annihilated self, leaving his soul one with the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 confidence: medium
Bayázíd declares himself God Almighty and asks for worship; after the ecstasy he tells disciples to slay him if he does so again, and they sharpen knives.
Bayázíd and Al-Halláj both make declarations identifying themselves with God, though Bayázíd's case is explained as ecstatic annihilation of self.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 confidence: high
By the end of the second Hijri century the Sufis are described as respected; in the following century Quietism became Pantheism and generated belief that Beloved and lover were identical, with Bayázíd and Mansur al-Halláj named as prime movers.
The passage states that Beloved and lover were held identical; Bayázíd explains that ecstasy annihilated self and that his soul was one with the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 confidence: medium
Bayázíd declares himself God in ecstasy, tells disciples to kill him if he repeats it, repeats a claim that only God is within his vesture, and when struck the disciples' blades rebound; he explains that self was annihilated and his form was a mirror.
Bayázíd declares himself God in ecstasy, and Al-Hallāj is said to have called himself God.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high
"She and I no more, but in One / Undivided Being blended."
Jámí's lines describe the lover and beloved as no longer separate, and the prose links Sufi teaching to denial of human personality, self-sacrifice, and absorption into the Divine.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high
Man is described as a fragment of the Whole or divine emanation, and the Sufi's supreme desire is reunion with the Beloved.
The passage repeatedly presents God as the Beloved and describes the desired end as reunion, blending, oneness, and absorption into the Divine.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 confidence: medium
The passage discusses Sufi influence on Indian poetry, probable Buddhist and Vedanta connections to Divine absorption, and al-Shiblí's definition involving faculties and breaths.
The passage names later Sufi Divine absorption and quotes a mystical union in which the divine Thou enters the beloved's heart and soul.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 confidence: high
The passage states that Sufism influenced Indian poetry, that influence worked on both sides, and that Sufis 'probably borrowed' Buddhist ideas about Divine absorption; al-Shibli is quoted: 'Tasawwuf is control of the faculties and observance of the breaths.'
The passage mentions Divine absorption and quotes mystical language of divine sweetness melting into the beloved’s heart and uniting with the soul.
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The Persian Mystics: Jalálu'd-dín Rúmí DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 confidence: high
"When one has attained Union with God he has no need of intermediaries."
The passage explicitly describes union with God and the absence of need for intermediaries or intercession.
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The Persian Mystics: Jalálu'd-dín Rúmí DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 confidence: high
One who has attained union with God is said to have no need of intermediaries.
The passage explicitly presents union with God as a state beyond prophets, apostles, outward words, and intercession.
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The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: medium
Section heading: "THE DIVINE UNION."
Mustafa becomes beside himself at a sweet call, remains in blissful sleep, and his morning prayer is delayed until noon within the divine-union section.
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The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: medium
Mustafa becomes beside himself at a sweet call; he does not lift his head from blissful sleep, and morning prayer is delayed until noon.
Mustafa becomes beside himself at the sweet call, remains in blissful sleep, and the passage is headed as divine union.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium
Jalál says the human spirit, after “imprisonment in the cage and dungeon of the body,” is set free and “wings its flight to the Source whence it came,” making funeral rejoicing and dancing appropriate.
Jalál explains funeral rejoicing as the spirit being freed from the body's cage and dungeon and flying back to the Source whence it came.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium
Daulat Sháh reports a pillar in the Maulavi's house; when Jalál was “drowned in the ocean of Love” he held it and turned around it, sometimes dictating poetry while turning.
Daulat Sháh reports Jalál turning around a pillar when “drowned in the ocean of Love,” and the passage associates this turning with poetic dictation and revolving imagery.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium
Love of God kindles a flame in the inward person; he burns, is freed from effects, needs no signs of Love, and Love casts its own Light up to heaven.
Love of God kindles a flame in the inward person, who burns and is freed from effects; later the flame of Love burns up thoughts and expressions.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium
Love of God kindles a flame in the inward person, burns him, frees him from effects, and casts its own light up to heaven.
God is said not to be contained in cosmic regions but to be contained in the believer's heart, and divine love burns inwardly.
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The Persian Mystics: Jalálu'd-dín Rúmí HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 confidence: medium
"O take my life, Thou art the Source of Life! / For apart from Thee I am wearied of my life."
The speaker asks the Beloved to take his life and says he is weary of life apart from the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 confidence: medium
"O take my life, Thou art the Source of Life!"; the speaker says he is weary of life apart from the Beloved and weary of learning and sense.
The speaker asks the Beloved to take his life and says life apart from the Beloved is wearisome, suggesting self-surrender to the life-giving Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 confidence: high
"Keep God in remembrance till self is forgotten" and "thou may be lost in the Called"
The passage commands remembrance of God until self is forgotten and describes being lost in the Called beyond caller and call.
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The Persian Mystics: Jalálu'd-dín Rúmí I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 confidence: high
“Keep God in remembrance till self is forgotten,” and be “lost in the Called” without distraction of caller and call.
The passage explicitly joins remembrance of God with forgetting self and being lost in the Called without distraction of caller and call.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 confidence: high
"When Love loves Love for its own sake, when the self is dead, we shall meet Him"; the Beloved is called Perfection, and losing oneself in God is linked to finding Him.
The passage explicitly links the death of the self, losing oneself in God, finding Him, and reciprocal indwelling between God and the person.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 confidence: high
The passage argues that love is not merely individual, that human affinities are momentary findings of God in creatures, and that seekers follow an Invisible Figure from land to land, heart to heart, and from Death into Life until self-death permits meeting Him.
The passage states that when the self is dead the seeker meets Him, and that the more one loses oneself in God the more one finds Him; it also says God is found in the lover and the lover in Him.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: high
Jalál's poetry is described as heavenly music and dance leading beyond the stars into the Presence of the Beloved, describing Beauty, Eternal Union, tears as rain-clouds, friendship in Paradise, and the Rose-Garden of Union.
The passage refers to Eternal Union, the Rose-Garden of Union, and the soul's longing to be united with the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: high
The passage describes Jalál's poetry as heavenly music and dance carrying the audience beyond the stars into the Presence of the Beloved, whose Beauty and Eternal Union he describes.
The passage explicitly identifies the Masnavi's key-note as the soul's longing to be united with the Beloved and repeatedly describes the Beloved, Eternal Union, and the Rose-Garden of Union.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high
“Haste, haste! for we too, O soul, are coming / From this world of severance to that world of Union.”
The passage explicitly contrasts a world of severance with a world of Union and describes dissolving created forms in the presence of the addressee.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high
The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame.
The speaker contrasts severance with Union, addresses a Beloved, and describes desolation without the Beloved’s presence.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: medium
The speaker identifies as a maker of pictures who forms beautiful shapes and phantoms, then melts them in the divine presence or casts them into fire.
The speaker creates beautiful forms and phantoms but melts them away in the divine presence and casts them into fire when beholding the divine phantom.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: medium
Egyptian women sacrifice reason in Joseph's love; the Cup-bearer of Life bears away reason; Joseph's beauty is an offshoot of God's beauty.
The passage describes reason being sacrificed or borne away and exhorts the addressee to be lost in God's beauty.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: high
Under 'Be Lost in the Beauty of the Beloved,' Egyptian women sacrifice reason in Joseph's love; the Cup-bearer of Life takes away their reason; they are filled with endless wisdom; Joseph's beauty is an offshoot of God's beauty; the listener is urged to be lost in God's beauty.
The listener is explicitly urged to be lost in God's beauty, after the example of women overwhelmed by Joseph's beauty.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: high
"None but God has contemplated the beauty of God." The eye and lamp are two lights that become indistinguishable together.
The two lights become indistinguishable; the speaker sees the self no more; the vessel of being is hidden in the sea; bodily foam-forms melt and turn to spirit.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: high
The speaker sees himself no more; in the moon his body becomes by grace as soul; travelling in soul, he sees only the moon until the secret of the Eternal Theophany is revealed, and the nine spheres of heaven merge in the moon.
The passage describes the speaker seeing himself no more, the body becoming as soul within the moon, and the vessel of being hidden in the sea.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: high
The speaker sees himself no more; in the moon his body becomes by grace as soul; travelling in soul, he sees only the moon until the secret of the Eternal Theophany is revealed, and the nine spheres of heaven merge in the moon.
The body becomes as soul, and bodily foam-flecks receiving a sign from the sea melt and turn to spirit in the Ocean.
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The Persian Mystics: Jalálu'd-dín Rúmí MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 confidence: medium
"Light waxes in the eye at the imagination of Him, / But in presence of His Union it is dimmed."
The passage contrasts light arising in the eye from imagining Him with light dimmed in the presence of His Union.
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The Persian Mystics: Jalálu'd-dín Rúmí MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 confidence: medium
"Light waxes in the eye at the imagination of Him, / But in presence of His Union it is dimmed."
The passage contrasts imagination of the Beloved, which increases light in the eye, with the presence of union, which dims that light.
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The Persian Mystics: Jalálu'd-dín Rúmí REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE; lines 1032-1045 confidence: medium
The passage announces the time of Union’s attainment, Eternity’s beauty, favour, largesse, and the Ocean of perfect purity.
The passage speaks of Union’s attainment and ends by identifying the blessed dawn with the Light of God.
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The Persian Mystics: Jalálu'd-dín Rúmí REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE; lines 1032-1045 confidence: high
Mankind is likened to waterfowl sprung from the Sea of Soul; the bird has risen from that Sea; humans are pearls abiding in it; waves follow from it.
The passage explicitly names the time of Union's attainment and describes humans as arising from and abiding in the Sea of Soul.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium
The Beloved kindles a destructive torch; lovers' souls are burned, and sanctuary-dwelling lovers are compared to moths burned by the torch of the Beloved's face.
Lovers' souls are burned by the Beloved's torch, and the addressee is told to take abode in His Soul after receiving a new Soul.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium
"We stake precious life to gain His favour"; lovers' souls are burned by the Beloved's torch and lovers are "moths burnt with the torch of the Beloved's face."
The speakers stake precious life for divine favor, and lovers' souls are burned by the Beloved's torch like moths.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium
The heart is urged toward God, who will appear as a sweet garden, infuse a new Soul, invite abode in His Soul and heaven, and open the heart's book to mysteries.
The addressee is told that God will infuse a new Soul and to take abode in His Soul.
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The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: high
The heart of the harper is emancipated, freed from weeping and rejoicing; his old life dies, he is regenerated, amazed, and exalted above earth and heaven.
The harper’s old life dies, he is regenerated, and he is immersed in divine glory with no extrication, as if identified with the Very Ocean.
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The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: high
The harper undergoes amazement, is exalted above earth and heaven, and experiences indescribable immersion in the glory of the Lord, likened to identification with the Very Ocean.
The harper is described as immersed in the glory of the Lord with no extrication and as if identified with the Very Ocean.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 confidence: low
"Quench not thy earthy torch"; it may lighten mankind, and neglecting it will quench "the lamp of Union."
The saying warns that neglecting the earthy torch will quench the lamp of Union at midnight.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 confidence: medium
The passage instructs not to quench the earthy torch, so that it may be a light for mankind.
The passage links care for the earthy torch with avoiding the extinguishing of the lamp of Union.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: medium
The speaker says “Thou” crushes it into drops of Rose, it does not repine under the press, and it is “Thy Rose.”
The speaker is crushed into rose-drops without complaint, forgets pain in sweet Pain, blossoms on the addressee’s robe, and is poured into the world as divine beauty.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: medium
The speaker identifies as the beloved's rose, is crushed into drops under a press, blossoms on the beloved's robe as a sign, and is poured on the world so it blooms in divine beauty.
The speaker is crushed into rose drops, forgets pain within the beloved's sweet pain, and becomes the beloved's visible sign.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 confidence: high
Negation of self clears the way to apprehend that there is “no existence but the One.”
The passage states that negation of self clears the way for apprehending that there is no existence but the One.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 confidence: high
"the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but the One"
Negation of self is said to clear the way for apprehending that there is no existence but the One.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: low
A woman bore many children in succession; none lived beyond three or four months; in distress she cried to God.
The woman moves from distress over loss to recognition that the children are safe with God, a movement from personal bereavement toward divine trust.
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The Persian Mystics: Jalálu'd-dín Rúmí THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 confidence: medium
"When my bier moveth on the day of Death"; the listener is told not to weep or cry "Parted," and the speaker says, "Union and meeting are mine in that hour."
The speaker explicitly states that union and meeting are the speaker's in the hour of the hearse and rejects the cry of separation.
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The Persian Mystics: Jalálu'd-dín Rúmí THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 confidence: medium
The speaker says not to weep or cry "Parted, parted!" at the hearse, because "Union and meeting are mine in that hour."
The speaker says that union and meeting are his in the hour of death and associates the grave with the communion of Paradise.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: medium
The speaker's soul swims from the flagon of divine love, the body's clay house is ruined, wine fires the breast and fills the veins, and a voice praises the Wine and Cup.
The soul swims in divine love, the body's house of clay is ruined, Love opens dark abodes, and the heart leaps into Love's sea.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: medium
A coming figure appears as a moon crowned with Eternal Flame; love's wine fills the speaker, the body's clay house is ruined, Love hews dark abodes, and the heart leaps into Love's sea.
The passage links divine love with wine, a flame no flood can quench, the ruin of the body's clay house, and the heart leaping into Love's sea.
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The Persian Mystics: Jalálu'd-dín Rúmí THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN; lines 1755-1795 confidence: medium
The passage says lovers, beloveds, and their love have perished; God alone agitates nonentities and makes one nonentity fall in love with another.
The passage says lovers, beloveds, and their love have perished, and that God alone agitates nonentities into love.
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The Persian Mystics: Jalálu'd-dín Rúmí THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE; lines 1798-1829 confidence: high
“Eternal Life is gained by utter abandonment of one's own life. When God appears to His ardent lover the lover is absorbed in Him”
The passage says eternal life is gained by abandonment of one’s own life; when God appears, the lover is absorbed in Him and no hair of the lover remains.
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The Persian Mystics: Jalálu'd-dín Rúmí THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE; lines 1798-1829 confidence: high
Eternal life is gained by abandonment of one's own life; when God appears to His ardent lover, the lover is absorbed in Him and not even a hair of the lover remains.
The passage says eternal life is gained by abandoning one's own life and that the ardent lover is absorbed in God until nothing remains of the lover.
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The Persian Mystics: Jalálu'd-dín Rúmí THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 confidence: high
The passage says the praises of righteous men and all prophets are kneaded together, mingled into one stream, and emptied into one ewer because the praised one is only One; all religions are one in this respect, and all praises are directed toward God's Light.
The passage says the praises of prophets and righteous men are mingled together because the praised one is only One and all praise is directed toward God's Light.
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The Persian Mystics: Jalálu'd-dín Rúmí THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 confidence: medium
The footnotes gloss earlier references, including a note that the meaning of a poem is that all Love is One and shines through the ever-vanishing lanterns of the world.
A footnote says the poem signifies that all Love is One and shines through the ever-vanishing lanterns of the world.
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The Persian Mystics: Jalálu'd-dín Rúmí THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 confidence: high
“I, All in All becoming, now clear see God in All; / And up from Union yearning, takes flight the cry of Love!”
The speaker says “I, All in All becoming,” and the pair are described as two forms with one soul and as individuals no more, mingled in ecstasy.
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The Persian Mystics: Jalálu'd-dín Rúmí THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 confidence: high
Meadows and creation's wonders excite the cry of love; “I, All in All becoming, now clear see God in All.”
The speaker becomes All in All, sees God in all, and later describes two figures with one soul who are no longer individuals but mingled in ecstasy.
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The Persian Mystics: Jalálu'd-dín Rúmí THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 confidence: medium
Love and the Lover are said to live eternally; the addressee is warned not to set the heart on borrowed things, to stop embracing a dead beloved, to embrace the Soul, and to note that spring-born things die in autumn while Love's rose-plot is not dependent on early spring.
The passage emphasizes eternal Love and Lover, the soul receiving the Beloved's image in the heart, and the Beloved's curl entering the heart.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 confidence: medium
The speaker says they were present when Names and signs of named existence were absent, and that Names and Named were brought to view on a day without “I” and “We.”
The passage refers to a day when there was not “I” and “We,” and later locates the sought Him in the speaker's heart.
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The Persian Mystics: Jalálu'd-dín Rúmí THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 confidence: medium
“The BELOVED is all in all, the lover only veils Him; / The BELOVED is all that lives, the lover a dead thing.”
The lover is said to veil the Beloved and to be a dead thing while the Beloved is all that lives.
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The Persian Mystics: Jalálu'd-dín Rúmí THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 confidence: medium
“The BELOVED is all in all” and “all that lives”; the lover “veils Him” and is “a dead thing.”
The lover is described as a veil and a dead thing in relation to the Beloved, and as powerless without Love’s quickening.
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The Persian Mystics: Jalálu'd-dín Rúmí V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 confidence: medium
The speaker says the heart's home is the addressee's City of Union and asks how long the forlorn heart will be kept in exile.
The heart's home is named as the City of Union, while the heart is described as forlorn and kept in exile.
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The Persian Mystics: Jalálu'd-dín Rúmí V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 confidence: medium
“The heart's home, first to last, is Thy City of Union: / How long wilt Thou keep in exile this heart forlorn?”
The heart's true home is named the City of Union, while the speaker asks why the forlorn heart is kept in exile.
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The Persian Mystics: Jalálu'd-dín Rúmí WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 confidence: high
“Where are ‘We’ and ‘I’? There where our Beloved is!”
The passage repeatedly dissolves separate identities and concludes with all becoming One Soul and being lost and absorbed in the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 confidence: high
“where are throne and door-way? / Where are ‘We’ and ‘I’? There where our Beloved is!”
The passage repeatedly dissolves distinctions between We, I, Us, You, and Ye, culminating in One Soul lost and absorbed in the Beloved.
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The Persian Mystics: Jámí BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 confidence: high
“Be always full of God and empty of self”; seek “no other Union but His” and see no other face but His.
The prayer asks that Jámí be full of God and empty of self, follow no path but God’s, seek no union but God’s, and perceive only God’s name and face.
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The Persian Mystics: Jámí BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 confidence: high
“May Jámí, who planted this garden, O Lord, / Be always full of God and empty of self.”
The prayer asks that Jámí be full of God and empty of self, seek no union but God’s, utter no name but God’s, and see no face but God’s.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 confidence: medium
Jámí is quoted: “I have found no master with whom I have read, superior to myself,” excepting his father, “who taught me the language.”
The editor describes Sufi teaching as abandonment of self and knowledge of God only, then contrasts that ideal with Jámí's self-regard and literary egoism.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 confidence: low
The editor describes Jámí as suffering from pride or 'swelled head' and contrasts this with Sufi teaching, summarized as abandonment of self and knowledge of God only.
The editor explicitly describes Sufi teaching as abandonment of self and knowledge of God only, while criticizing Jámí’s pride as inconsistent with that teaching.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium
After retiring from public life, Jámí says to God, "whatsoever comes into view from afar appears to me to be You," and answers a contemporary’s question about a jackass with a witty retort.
Jámí states that God occupies his thoughts and vision so completely that whatever appears from afar seems to be God.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high
Jámí advocates destruction of self to gain knowledge of Very Being, so that individual existence passes out of sight; he also treats matter as maya or delusion and accidents as media for revelations of the Beloved.
Jámí advocates destruction of self, disappearance of individual existence from sight, indwelling of God in the soul, and union with the Divine as annihilation of the phenomenal process.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high
The Lawá'ih is compared with Gulshan-i-Raz: both teach that God’s indwelling occurs when self is realized as delusion and worldly things are phantom-pictures on a mirror; the heart must be made ready for the Beloved.
The quoted teaching says the chamber of the heart must be swept out, and when the self departs the Beloved will enter and display beauty.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high
Jámí advocates destruction of self to gain knowledge of Very Being, until individual existence passes from sight; the passage also mentions matter as maya or delusion and accidents as media of the Beloved's revelations.
The passage says Jámí advocates destruction of self so that individual existence passes out of sight, and it describes union with the Divine as annihilation of the phenomenal process.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: medium
The Palace of Pleasure is painted with love-entwined figures of Yúsuf and Zulaikha; a hidden golden idol with jewelled eyes represents Zulaikha's love, and she says she hides it from the angry eyes of her god if she swerves from religion.
Zulaikha's fleshly love is said to be broken, her soul asserts itself, and she shatters the idol representing her former love in humility and resignation.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 confidence: medium
The passage says Yúsuf and Zulaikha, like Salámán and Absál, reveals the Beloved's beauty, approached after purification, when physical form no longer blinds the soul and passion is an idol to be broken.
The passage states that passion is an idol that must be broken and Love is the pure Light from Him.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 confidence: high
Section titled “Thou Movest Under All the Forms of Truth”: the divine “Thou” animates lovers, hides heavenly beauty behind mortal beauty, appears through Laila and Shírín, and is sought by the speaker in self-lost revelation.
The speaker asks to be the divine beloved’s only lover, eyes sealed in divine light, self-lost in revelation, and beyond good and evil.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 confidence: high
"Self-lost"; "nothing I discern / But Thee in all the universe."
The speaker seeks to be the divine addressee's only lover, with eyes sealed to all but that addressee and self lost in revelation.
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The Persian Mystics: Jámí GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH; lines 1171-1194 confidence: medium
"When in His partial modes Truth shone out plain... Were it and all who dwell there gathered back / Into the Whole, the 'Truth' would still remain."
The passage says the world and its inhabitants could be gathered back into the Whole while Truth remains.
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The Persian Mystics: Jámí GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH; lines 1171-1194 confidence: medium
Truth shines in partial modes, the world of loss and gain appears, and if all were gathered back into the Whole, Truth would remain.
The passage imagines the world and its dwellers gathered back into the Whole, with Truth alone remaining.
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The Persian Mystics: Jámí MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA; lines 1490-1513 confidence: low
Her chin has “a well with the Water of Life therein”; a thirsty sage would feel the spray, but “lost were his soul” if he came nearer, because it was “a well and a whirlpool too.”
The imagined sage would lose his soul if he drew nearer to the well-whirlpool associated with Zulaikha’s beauty.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high
The speaker wishes the pyre’s flame had left the beloved living and the speaker dead, then longs to be with the beloved in “annihilation” or “eternal intercourse renew’d.”
The lament explicitly longs for being with the beloved through annihilation or eternal renewal, and the prayer asks to be led away from self so that, lost to self, the speaker may approach God.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high
The speaker longs to be with the beloved, 'annihilation--lost, / Or in eternal intercourse renew'd.'
The lamenting speaker asks to be with the beloved through annihilation, loss, or renewed eternal intercourse, and later prayers ask to be led away from self toward God.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high
The prayer says alienation from divine beauty proceeds from the self and asks for deliverance from self and intimate knowledge of God.
The prayers ask for deliverance from self, a road away from self, purity, love of God, poverty, grace, and participation in mysteries.
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The Persian Mystics: Jámí ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 confidence: high
Thoughts are to be forced outside the breast so that Truth may cast beams into the heart and deliver the addressee from self and from rivals in the heart.
The instruction culminates in deliverance from self, absence of self-consciousness, and the remaining of nothing except the One God alone.
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The Persian Mystics: Jámí ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 confidence: high
The addressee is told to maintain a relation continuously, detach from mundane relations, turn away from contingent forms, and strive to expel vain thoughts and imaginations.
The passage describes detachment, expulsion of thoughts, divine illumination of the heart, deliverance from self, and the final absence of self-consciousness with only One God remaining.
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The Persian Mystics: Jámí OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 confidence: high
Being is called the essence of the Lord of all; all things exist in Him and He in all; this is presented as the meaning of the Gnostic phrase, "All things are comprehended in the All."
The passage says all things exist in Him and He in all, that He lives within human forms, and that the self is non-existent and not the independent doer of actions.
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The Persian Mystics: Jámí OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 confidence: high
Being is called the essence of the Lord of all; all things exist in Him and He in all, glossed as all things comprehended in the All.
The passage denies independent selfhood and human power while affirming that He lives within human forms and that all things exist in Him and He in all.
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The Persian Mystics: Jámí REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 confidence: high
Wámik would pitch his tent forever and gaze on his Beloved until 'She and I no more' were 'in one / Undivided being blended.'
Wámik describes gazing on the Beloved until gazer and beloved are no longer two but one undivided being, and then states that Union exists only in Oneness.
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The Persian Mystics: Jámí REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 confidence: high
Wámik would pitch his tent there forever and gaze on his beloved until gazing becomes being the beloved, with the two blended in one undivided being.
Wámik describes gazing on the beloved until he becomes the one gazed upon and the two are blended in one undivided being; he then states that union is only in oneness.
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The Persian Mystics: Jámí SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 confidence: medium
"O heart, abandon this love of two days" and choose a love fit for the day of reckoning and the eternal abode.
The departing verse contrasts a 'love of two days' with a love by which one may abide in the eternal abode.
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The Persian Mystics: Jámí THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 confidence: low
Yusuf asks where Zulaikha's youth, beauty, pride, and eye-light are; she replies that they are gone since parting from him and drowned in blood-tears for loss of him.
Zulaikha describes the loss of youth, beauty, pride, eye-light, straightness, and wealth through separation from Yusuf and concludes that her heart is Love's storehouse.
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The Persian Mystics: Jámí THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 confidence: medium
Yúsuf and Zulaikha meet again; he asks about her lost youth, beauty, pride, eye-light, and bent cypress-like form, and she attributes them to separation and lament for him.
Zulaikha's former beauty, pride, wealth, and ornaments are gone through separation from Yúsuf, and her heart is described as Love's storehouse.
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The Persian Mystics: Jámí THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 confidence: high
In “Self Dies in Love,” the speaker says that seeing the beloved's face again will end the speaker's selfhood; self and thoughts of self will be lost, and the beloved will stand in place of the speaker's soul.
The speaker says self will be lost, thought of self swept away, and the beloved will become the speaker's soul in place of self.
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The Persian Mystics: Jámí THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 confidence: high
The speaker says that on seeing the beloved's face again they will cease to be; self will be lost, thought will fall away, and the beloved will be the speaker's soul in place of their own self.
The speaker states that self will be lost, the speaker will cease to be, and the beloved will become the speaker's soul in place of the former self.
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The Persian Mystics: Jámí THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 confidence: medium
The speaker says the 'all' creates distraction of the heart and commands the addressee to give the heart to ONE and break with all.
The passage instructs the heart to be given to ONE and says the speaker treads love's path in hope of gaining Union.
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The Persian Mystics: Jámí THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 confidence: high
The speaker walks love's painful path in hope of Union and says one momentary glimpse of the beloved is better than a lifetime of earthly beauties' love.
The speaker says they tread love's painful path throughout life in hope of gaining Union.
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The Persian Mystics: Jámí THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 confidence: medium
The addressee's heart is torn by lust for all; this 'all' brings distraction, and the addressee is told to give the heart to ONE and break with all.
The addressee is told that attachment to all creates distraction and is instructed to give the heart to ONE and break with all.
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The Persian Mystics: Jámí THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 confidence: high
Title "MIRROR AND FACE"; speakers say the peerless beauty's face is within the mirror's heart, and the marvel is that it is both mirror and face.
The verse presents the paradox that the object seen is both mirror and face, and that all mirrors show the addressed figure itself rather than merely an image.
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The Persian Mystics: Jámí THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 confidence: high
Footnote 3 explains material phenomena receiving Very Being through God's mercy, destruction of phenomena and multiplicity by Omnipotence, repetition ad infinitum, and references to "The Names" in the Masnavi and Divaní Shamsi Tabríz.
The footnote explicitly describes phenomena receiving Very Being and then the total destruction of phenomena and multiplicity by Omnipotence, repeated indefinitely.
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The Persian Mystics: Jámí THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 confidence: medium
“This peerless beauty's face / Within the mirror's heart now holds a place”; the marvel is that it is “at once mirror and face.”
The passage moves from a face reflected in a mirror to the claim that the addressed self, not merely an image, is seen in all mirrors; the footnote describes phenomena receiving Very Being and the destruction of multiplicity.
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The Persian Mystics: Jámí THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 confidence: medium
"Turn thy heart away from all of them, and firmly attach it to God. Break loose from all these, and cleave closely to Him."
The addressee is told to break loose from all transient things and cleave closely to God.
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The Persian Mystics: Jámí THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 confidence: medium
The passage opens in primordial solitude: the universe is dormant, and One Being or Beauty Supreme is unmanifest, pure, self-contained, and apart from 'I,' 'Thou,' and duality.
The primordial Being is described as exempt from 'I' or 'Thou'-ness and apart from all duality, with the universe concealed in selflessness.
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The Persian Mystics: Jámí THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL; lines 1597-1608 confidence: low
The speaker says she looked up with wet eyes in woe and renounced all the bliss that both worlds can bestow.
The speaker says she renounced all bliss of both worlds after looking up with wet eyes in woe.
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The Persian Mystics: Jámí TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 confidence: medium
The section is titled “OUR NEED OF THE BELOVED”; the addressed Thou is unseen, makes all things seen, is not separate from humans, and has no need of humans while humans need the Thou.
The passage says the divine and humans are not separate and that seekers and sought are all comprised in the divine.
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The Persian Mystics: Jámí TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 confidence: medium
“O Thou whose sacred precincts none may see, / Unseen Thou makest all things seen to be; ... Thou hast no need of us, but we of Thee.”
The passage says the divine and humans are not separate and that seekers and sought are all comprised in the divine.
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The Persian Mystics: Jámí UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 confidence: medium
The speaker says they crossed land and sea, plains, and mountains, turned away from what they met, and found the way to the sanctuary of Union with Thee.
The speaker crosses multiple terrains, turns away from encountered things, and seeks the sanctuary of Union with Thee.
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The Persian Mystics: Jámí UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 confidence: high
The speakers hasten across land and sea, pass plains, climb mountains, turn away from what they meet, and find the way to the sanctuary of Union with the addressed figure.
The speakers cross land, sea, plains, and mountains and find the sanctuary of Union with the addressed figure.
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The Persian Mystics: Jámí ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 confidence: medium
The hymn sends a thousand chants of salutation and greeting from philomels of the garden-mansion of Union and benevolence, who are musicians of an assembly of witnesses and songsters in the house of Ecstasy and benevolence.
The passage names a garden-mansion of Union and a house of Ecstasy as the setting from which praise and salutation arise.
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The Persian Mystics: Jámí ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 confidence: low
A thousand chants of greeting come from philomels of the garden-mansion of Union and benevolence.
The passage places salutation chants and songsters in settings named Union and Ecstasy.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: high
The Maker loosed the world’s soul and the human soul to learn; the heart returns to God when freed from sensuous yearnings, described as the final conquest and end.
Freedom is tied to release from sensuous yearnings, conquest of lust and thirst, and winning the battle that conquers self.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: medium
The world does not endure; the Maker loosed the world's soul and the human soul to learn; pain follows pain until freedom from sensuous yearnings and the heart's return to God, called the final conquest and final end.
The heart's return to God is called the final conquest; God joins two in one; the man-vessel is told to learn that God is man.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 confidence: high
Created forms are old or bright; neither youth nor age can tell who is pot, potter, or mould. One great cause created and dissolved all, and all went again to Him.
The passage states that one great cause created and dissolved all, that all went again to Him, and that the distinction between potter, pot, and the addressee is a secret to be searched out.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 confidence: medium
Youth and Age cannot tell pot, potter, and mould apart; they know one great cause created all, dissolved all, and that all went again to Him.
The passage says one cause created all, dissolved all, and that all went again to Him, while using the Potter, pot, mould, and wheel imagery.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1630-1725 confidence: low
The speaker takes a last clasp of the earthly home, bids farewell to its pleasures and sorrows, says it was loved as a lover, asks forgiveness for sins, and hopes later generations know it as it is.
The speaker yields life forever into the arms of the mother/earthly home after bidding farewell to earthly pleasures and sorrows.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: high
The passage treats life and death as transcending states, says death is dead for those who know, describes a nameless stream between opposites, names the Infinite as source and return of all, says death ceases in Infinitude, and describes the River of Contentment and Infinite Unity where social names cease.
The passage names many opposed pairs, places a stream or river between them, and says that in Infinite Unity distinctions such as slave and monarch cease.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: medium
The passage treats life and death as transcending states, says death is dead for those who know, describes a nameless stream between opposites, names the Infinite as source and return of all, says death ceases in Infinitude, and describes the River of Contentment and Infinite Unity where social names cease.
The passage says all life and death are transcending states, death is dead to those who know, and a note states that death ceases when the Infinite is reached.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: high
Life and death are transcending states; a stream without name, form, life, or death flows between opposites and is identified with the Infinite, from which all come and to which all return.
The passage describes life and death, sorrow and joy, and social names as transcended in the nameless Infinite and infinite unity.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: high
The passage tells friends to cease questions of why, what, whence, and where; it says to dismiss I and You, after which the universe is Thou. The note says to act rather than waste time in questioning.
The passage instructs the dismissal of I and You and says that with both dismissed the universe is Thou.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: high
Cosmic questioning is rejected; a voice says to cease asking why, what, whence, and where; I and You are to be dismissed so the Universe is Thou; the note says knowledge is gained through action.
The passage instructs the addressee to dismiss I and You, after which the Universe is Thou.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium
The will is the key that unlocks the door; faith must become knowledge of the self; the passage says the universe is I and notes that humans are a miniature of the universe.
The passage states a hope that mother, child, God, and man unite as one, and earlier links self-knowledge with the universe being the self.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium
The Bright Ones send a lesson that what is moulded returns to earth; the lily returns to earth, its seeds produce others that bloom, fade, and die; the passage speaks of fairer mother, fairer child, and God and Man united as one.
The passage states 'GOD and MAN UNITE AS ONE' in connection with mother, child, and renewed hope.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high
Life is a pathway to freedom; the soul roams worlds and spheres, gathers grapes for wine, is freed from limits, soars toward its sun, and is merged in God.
The soul is explicitly described as being merged in God after freedom from limits.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high
Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme.
The soul is freed from limits, soars toward its sun, and is described as merged in God in bliss supreme.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium
Thou is said to hide a face in clouds, display it in the universe, and be both spectator and spectacle.
Thou is described as hiding and displaying a face in the universe and as both spectator and spectacle, sole to Thyself.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium
The addressed Thou hides the divine face in clouds, displays it in the universe, and is both spectator and spectacle; the note compares the Vulgate and Gulshan i Raz.
The addressed Thou is described as hiding and displaying the divine face and being both spectator and spectacle.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 confidence: medium
The speaker says he would not have come if asked, would not go if asked, and would annihilate all coming, being, and going if asked.
The speaker says he would annihilate coming, being, and going, and later advises thinking oneself naught because the issue of the world is naught.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 confidence: medium
The speaker says he would not have come or gone if asked and would annihilate all coming, being, and going; the editor compares this with Ecclesiastes, 'Therefore I hated life.'
The speaker says he would annihilate all coming, being, and going if asked.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 confidence: medium
An idol tells its worshipper not to worship dead stone and says the charm comes from the one gazing through the worshipper's eyes; note: 'all is of God, even idols.'
The speaking idol says its charm comes because the one gazing through the worshipper's eyes confers beauty on it; the note glosses this as all being of God, even idols.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 confidence: medium
With cup in hand and draughts drained, the speaker attains unconsciousness; songs flow like water from the burning brain.
The speaker attains unconsciousness with cup in hand and is elsewhere rapt above water, earth, fire, and air.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: high
Death's terrors are called baseless phantasy; death yields the tree of immortality; 'Isa breathed new life into the speaker's soul; the note identifies the doctrine as Baka ba'd ul fana and cites Gulshan i Raz.
Death is said to yield the tree of immortality; 'Isa breathes new life into the soul; the editor connects the verse with the Sufi doctrine of subsistence after annihilation.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: medium
Death’s terrors are called baseless; death yields the tree of immortality; since 'Isa breathed new life into the soul, eternal death has no claim. The note identifies the Sufi doctrine of Baka ba'd ul fana.
Death is said to yield the tree of immortality, 'Isa breathes new life into the soul, and the note identifies the Sufi doctrine of Baka ba'd ul fana.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: high
Synagogue, cloister, mosque, and school are ruled by hell's terrors and heaven's lures; masters of Allah's mysteries do not sow that chaff. The next quatrain calls world, speech, hearing, earth's quarters, and chamber secrets naught; notes gloss reabsorption in Divine essence and illusion/Maya.
An editorial note describes souls reabsorbed in the Divine essence; another quatrain speaks of being stripped of self after death, and the speaker says he drinks to attain unconsciousness of self.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: medium
The speaker addresses the cupbearer, says the bright wine-cup gives Truth at hand, reflects on wine and rose, and calls for wine while fortune and days pass swiftly and youthful fire subsides like torrent streams.
The wine-cup is associated with Truth at hand, and the speaker says drinking is not for riot but to attain unconsciousness of self.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: high
The cupbearer is addressed; despite fate's blows and no safe resting-place, the bright wine-cup stands between them and gives Truth at hand as guide.
The wine-cup is said to place Truth at hand, and another quatrain says drunkenness aims at unconsciousness of self rather than transgression.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium
Wine is said to take many forms, including plants and creatures; forms perish but essence remains. The note says wine means the divine Noumenon and cites Gulshan i Raz 825.
Wine is said to take the shapes of plants and creatures while its essence remains after forms perish, and the note states that wine means the divine Noumenon.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium
Wine sustains myriad forms and takes shapes of plants and creatures; its forms perish but its essence remains. The note says wine means the divine Noumenon.
Wine is said to take many forms while its essence remains, and the editor notes that wine means the divine Noumenon.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: medium
A loveless heart is called cold; zephyrs carry the beloved's fragrance, and the speaker's heart leaves him to go toward the beloved.
The beloved draws the heart away from the speaker, and the true lover seeks the loved one even in heaven or hell; the note says the quatrain is probably mystical.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: medium
"Thy being is the being of Another, / Thy passion is the passion of Another... Thy hand is but the cover of Another."
The final quatrain says the addressee's being and passion are those of Another and the hand is only that Other's cover.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: medium
"Thy being is the being of Another" and "Thy passion is the passion of Another"; the hand is called the cover of Another.
The speaker's being and passion are described as the being and passion of Another.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 confidence: high
The speaker worships rose-red cheeks, keeps the bowl, and acts before the parts are swallowed in the Whole; note says this alludes to reabsorption in the Divine essence.
The speaker acts before the parts are swallowed in the Whole, and the editorial note explicitly identifies this as reabsorption in the Divine essence.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 confidence: high
The speaker worships rose-red cheeks, keeps hold of the bowl, and says his parts will be swallowed in the Whole; the note says this alludes to reabsorption in the Divine essence.
The speaker says his parts will be swallowed in the Whole, and the note explicitly identifies this as reabsorption in the Divine essence.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: medium
Life is a breath blown from the vast deeps and blown back to the same deeps; the note glosses the deeps as the ocean of Not-being.
Life is described as a breath from the deeps returning to the deeps, and humans are said to have slept in the cloak of Naught before awakening into the world.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: high
Truth is not shown to lofty thought or bought with gold; yielding one's life for fifty years may bring one from words to states; the note identifies states as ecstatic union with Truth or Deity of the Mystics.
Truth cannot be reached by lofty thought or gold, but yielding one's life for fifty years may bring one from words to 'states'; the note identifies these states as ecstatic union with the Truth or Deity of the Mystics.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: medium
Truth cannot be shown to lofty thought or bought with gold; after yielding life for fifty years one may pass from words to states, glossed as ecstatic union with Truth or Deity.
Truth cannot be reached by thought or gold; the note explains 'states' as ecstatic union with the Truth or Deity of the Mystics.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 confidence: medium
Love and the speaker are likened to twin compasses, one body with two heads, circling one center and finally agreeing in one point; the note compares Donne's similar figure.
Love and the speaker are compared to twin compasses, distinct as two heads yet joined in one body and finally agreeing in one point.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: high
The speaker says, "The more I die to self, I live the more" and drinks "Being's wine"; the note says, "Clearly Mystical."
The speaker says he lives more as he dies to self and says his being is not himself but of Him; an editorial note calls quatrain 351 clearly mystical.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: high
The speaker says dying to self increases life, abasement brings higher soaring, and Being's wine makes him sane and sober; the note calls it clearly mystical.
The speaker says dying to self makes him live more, abasement makes him soar, and his being is of Him rather than of himself.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high
The speaker prays for pity and pardon for cup-grasping hands and tavern-going feet, then asks to be delivered from self-conceit, severed from self, occupied with God, made beside himself, and set free; the note calls this a mystic's prayer.
The speaker prays to be delivered from self-conceit, severed from self, occupied with God, made beside himself, and set free.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high
The speaker asks the Lord to pity a prisoned heart, pardon cup-grasping hands and tavern-going feet, deliver him from self, occupy him with the divine, and set him free; the note calls this a mystic's prayer.
The prayer asks to be severed from self, occupied with the divine, made beside oneself, and set free.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 confidence: high
The speaker says body, soul, spirit, and being are from God and concludes that he is God's because he is lost in God.
The speaker says 'I am lost in Thee,' and the drop-sea image declares the sea and Truth to be all while plurality is only apparent.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 confidence: high
The speaker says body, soul, spirit, and being are of God, ending: 'I am Thine, since I am lost in Thee!'
The speaker says 'I am Thine, since I am lost in Thee,' and the drop-sea quatrain says Truth is all and apparent plurality circles from one point.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: high
“You lose yourself, but find your Self”; drinking “His entrancing cup” hastens escape. The note glosses: “Die to self, to live in God.”
The heart loses itself and finds its Self through the Loved One's sweets and cup; the note glosses this as dying to self to live in God.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: high
The heart is told that feeding on the Loved One's sweets makes it lose itself and find its Self, and that drinking His cup hastens escape from quick and dead. The note glosses this as dying to self to live in God.
The heart loses itself while feeding on the Loved One's sweets, finds its Self, and drinks the Loved One's entrancing cup; the note glosses this as dying to self to live in God.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium
'ME-AND-THEE' is glossed as 'some dividual Existence or Personality distinct from the Whole.'
'ME-AND-THEE' is glossed as dividual existence or personality distinct from the Whole.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium
'ME-AND-THEE' is glossed as divided existence or personality distinct from the Whole.
The note glosses 'ME-AND-THEE' as divided existence or personality distinct from the Whole.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 893-966 confidence: medium
The passage describes renunciation in order to approximate a God identified with matter and spirit, an expectation of unconscious merging into the divine universe after death, and summarizes Omar's burden as 'Let us drink, for to-morrow we die.'
The passage describes an expectation of unconsciously merging into a divine universe after death.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 893-966 confidence: medium
The passage warns against identifying the abstract with the sensual image and describes a doctrine in which God is sensual matter as well as spirit and the person expects unconsciously to merge into the universe after death without posthumous beatitude.
The passage describes a doctrine in which one expects unconsciously to merge into the universe after death.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 confidence: high
The passage gives origins for Muslim mysticism: emanation from and return to the divine essence, called Neo-platonism; contemplation and annihilation through Persia and the Vedantic school; pantheism among Persians; and the Alexandrian school.
The passage repeatedly describes annihilation, unity, unification with God, spiritual reunion, and final extinction or absorption in the Deity.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 confidence: high
The passage gives possible origins for the mystical idea: emanation from and return to divine essence called Neo-platonism, contemplation and annihilation through Persia and the Vedantic school, pantheism among Persians, and the Alexandrian school.
The passage names contemplation and annihilation, describes unification with God, and identifies the final stage as extinction or absorption in the Deity.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: high
Revelation of God's true nature leads to wasl, union with God; death remains as the way to final absorption in the Divinity; Zikr and disciple conduct are tied to Sufi guides and masters.
The traveler reaches the wasl stage, glossed as union with God, and death leads to the final degree of absorption in the Divinity.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: high
After revelation of the true nature of God, the traveler reaches union with God; death alone remains, leading to the final degree, absorption in Divinity. Zikr are described as devotional forms used by Sufi guides.
The traveler reaches union with God and, after death, final absorption in Divinity.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 confidence: high
Omar is described as full of the One, knowing only the One, drawing others to the One, and attaining Wholeness in the One; his philosophy is called Sufi.
Omar is said to know only the One, belong in the One, live and move in the One, and attain Wholeness there.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 confidence: medium
Omar is described as a type of perfect character, full of the One, drawing fellow humans to the One, and attaining wholeness and harmony in the One.
The authority describes Omar as full of the One, knowing nothing but the One, drawing others to the One, and attaining wholeness and harmony in the One.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high
The passage says Omar did not practice asceticism but taught knowledge of the unity of the soul with God, achieved through renouncing desire, purifying the soul, and practicing ethical virtues.
The passage says Omar taught the need for knowledge of the unity of the soul with God.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high
The passage says Omar did not practice asceticism but taught knowledge of the unity of the soul with God, achieved through renouncing desire, purifying the soul, and practicing ethical virtues.
The passage states that knowledge of unity with God is achieved through renouncing desire, purifying the soul from worldly lusts, and practicing ethical virtues.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: medium
Omar is said to teach knowledge of the unity of the soul with God, achieved by renouncing desire, purifying the soul from worldly lusts, and practicing kindliness, goodness, universal sympathy, and patience.
The passage emphasizes knowledge of the unity of the soul with God as the one important thing.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 confidence: medium
The passage urges drinking during brief, decaying existence; the group offers souls in holocaust to divine juice while the cup-bearer holds a flask and overflowing cup as if offering pure blood.
The speakers offer their souls in holocaust to the divine juice and pawn soul, heart, and possessions while claiming freedom from punishment and elemental limits.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 confidence: medium
The wine-drinkers joyfully offer souls in holocaust to the juice divine; the cup-bearer holds a flask and overflowing cup.
The group offers souls in holocaust to the juice divine and pawns soul, heart, goods, and everything except the cup.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 confidence: high
Fear of death and abhorrence of annihilation are attributed to ignorance; from annihilation comes a branch of immortality, and the soul is revived by the breath of Jesus.
The passage states that from annihilation shoots a branch of immortality and that the speaker's soul was revived by the breath of Jesus.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 confidence: medium
The cupbearer is told that time will break both cupbearer and speaker, the world is not permanent, and while the wine jug is between them, God is in their hands.
Wine is connected with rejoicing, the cupbearer, the claim that God is in the drinkers' hands, and the statement that drinking is for a passing knowledge of relief from self.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 confidence: high
The speaker addresses the Cupbearer: time will break both of them, the world is no permanent place, and while the jug of wine is between them, God is in their hands.
Wine, cup, and jug are repeatedly chosen over worldly aims; the jug is identified with God in the hands, and wine is explicitly said to provide passing relief from self.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 confidence: medium
Khayyam's body is a tent, the soul its inhabitant, annihilation its long home; when the soul leaves, slaves strike the tent and pitch it for the oncoming soul.
The body is a tent, the soul its inhabitant; the soul leaves the tent and annihilation is named as its long home.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 confidence: medium
Khayyam's body is called a tent, his soul its inhabitant, and annihilation its long home; after the soul leaves, slaves strike and repitch the tent for an oncoming soul.
The body is described as a tent, the soul as its inhabitant, annihilation as its long home, and the soul as going behind the curtain of God's secrecy.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium
The text advises not renouncing wine; roses and nightingales mark a fitting moment for drinking, and wine is said to contain the virtue of the water of life.
Wine is linked with the water of life, God as pourer, joy of the soul, tavern ablution, and drinkers' understanding of occult matters.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: high
The speaker is attracted to beautiful rose-colored faces, keeps his hand ready for a wine cup, and wants each member to enjoy its share before the members are lost in the Whole.
The speaker refers to the annihilation of being and to bodily members being lost in the Whole.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: medium
The speaker is drawn to rose-colored faces and a wine cup, wants each member to enjoy before being lost in the Whole, contrasts worldly and true love, and urges wine for life followed by death.
The speaker wants each bodily member to have its enjoyment before the members are lost in the Whole.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: medium
The phantasmagoria of worldly things is described as a fantastic image coming out of a vast sea and later re-entering that same sea.
Worldly things are called a fantastic image that comes out of a vast sea and later re-enters the same sea.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: medium
Humans are described as puppets with which the Wheel of Heaven is amused, playthings on a checkerboard, and finally entrants one by one into the coffin of annihilation.
The passage describes entering the coffin of annihilation, becoming separate from being, and worldly images emerging from and returning to a vast sea.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 confidence: medium
The speaker tells Khayyam to be happy when intoxicated and near beauty, because 'the end of things in this world is annihilation' and he should give himself to pleasure.
The passage explicitly names worldly annihilation and repeatedly urges wine, joy, beauty, and song before death, burial, or the tearing wind of death.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 confidence: medium
The speaker addresses Khayyam, urging happiness when intoxicated and near beauty because the end of worldly things is annihilation.
The passage repeatedly links joy, wine, beauty, and music to the certainty of annihilation, death, or burial.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: medium
The speaker says wisdom lies in seeking joy in the heart through wine, avoiding preoccupation with present or past, and briefly freeing the loaned soul from the shackles of reason and its prison.
The soul is loaned and imprisoned by reason, while the speaker and soul are later figured as two compass points that will finally unite.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: high
The speaker tells his soul that they are like two points of a compass: two points but one body, turning around the same point, describing a circle, and finally to be united.
The speaker and soul are two points of a compass forming one body, moving in a circle, and destined to be united.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 confidence: medium
The speaker says he understands annihilation and being and the foundation of lofty thought, but would have such knowledge annihilated if there is a higher state than drunkenness.
The speaker explicitly names annihilation and being, claims to understand them, and says such knowledge may be annihilated if there is a higher human state than drunkenness.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 confidence: medium
The speaker says he understands annihilation, being, and lofty thought, but may all that knowledge be annihilated if man has a higher state than drunkenness.
The speaker explicitly mentions annihilation and being and wishes knowledge annihilated if man has a higher state than drunkenness.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 confidence: medium
The speaker says he drinks wine without disorder, reaches only for the cup, and adores wine because he does not want to be an adorer of himself.
The speaker says he adores wine because he does not wish to imitate others and become an adorer of himself.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium
Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth.
Drunkenness raises the speakers to the skies and frees them from bodily thraldom; the eternal cupbearer’s wine frees the addressee from cares of this world and the other.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 confidence: medium
“Justice is the soul of the universe, the universe is the body”; the passage continues with angels, heavens, creatures, and “the eternal unity.”
The passage presents justice, universe, angels, heavens, and creatures as components of one eternal unity.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: high
The speaker asks God to free him from worldly calculation, absorb him in God, free him from self, and make him drunk so that he is freed from knowledge of good and bad.
The speaker asks to be freed from himself, recommends forgetfulness of self, and gives the drop-ocean parable in which apparent separation is nearly illusory.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: medium
The speaker asks God for deliverance from worldly calculation, preoccupation with God, freedom from self, drunkenness, and freedom from knowledge of good and bad.
The speaker asks God to free him from himself and from knowledge of good and bad by rendering him drunk.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: high
A drop of water weeps at separation from the ocean; the ocean laughs and says all is 'we,' with separation only by an almost invisible point.
The drop of water weeps at separation, while the ocean says all is 'we' and separation is only an almost invisible point.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: high
The heart is admitted to the banquet of the idol identified as the Divinity after going out of itself and re-entering itself; after tasting wine of annihilation it is separate from those that are and are no more.
The heart is admitted to the Divinity's banquet after going out of itself and re-entering itself, then tastes the wine of annihilation and becomes separate from being and non-being.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: high
The group is reunited among lovers, freed from the pain of time, and tranquil after emptying the cup of His love and being overcome with wine.
The passage joins the cup of His love, wine of love, banquet of the Divinity, and wine of annihilation with freedom, tranquility, and separation from ordinary categories of being.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: medium
The group calls itself lovers, drunkards, and adorers of wine, united in the tavern after banishing good, evil, reflection, and revery, and not to be expected to show intelligence or reason.
The tavern group is overcome with wine and rejects intelligence, reason, reflection, good, and evil; vows and moral categories are said to be closed off under the wine of love.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: medium
The world’s cookery yields only smoke; the search for being and annihilation makes one prey to sorrow; attachment to the world brings loss.
The passage explicitly names the search for being and annihilation and associates attachment to the world with sorrow and loss.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: medium
The world gives only smoke; the search for being and annihilation brings sorrow, and attachment to the world brings loss.
The passage explicitly names the search for being and annihilation as a source of sorrow.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 confidence: medium
Ruby lips, wine, drum, harp, and flute are called trifles; one is nothing until breaking the bonds of the dark world.
The passage contrasts ordinary pleasures with breaking the bonds of the dark world and asks for wine that may make the speaker a stranger to himself and free him briefly from worldly vicissitudes.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 confidence: medium
Lips, wine, drum, harp, and flute are called trifles unless the bonds of the dark world are broken.
The speaker says one is nothing unless the bonds of the dark world are broken and asks for nectar that may make him a stranger to himself and free him briefly from worldly vicissitudes.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: medium
Limpid shining wine is addressed; the speaker says he would drink so much that observers from afar would confuse his identity with wine and call him master wine.
The speaker says that after drinking, observers would confuse his identity with wine, and another quatrain links drinking with doubt over whether the addressed presence is Thou.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: medium
The speaker addresses limpid wine and imagines drinking until his identity is confused with wine; another addressee is urged to drink until the speaker can doubt that it is that person.
The speaker imagines drinking until others confuse him with wine and asks another to drink until the speaker can doubt that it is that person.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 confidence: low
The speaker asks God to open divine benefits, grant fortune without dependence on creatures, and make the speaker drunk with wine until freed from all knowledge and relieved of head torments.
The speaker asks God to make the speaker drunk with wine until freed from all knowledge and relieved of head torments.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 confidence: high
Addresses to the Deity include "bewailing sins and imploring pardon" and craving deliverance from "self" and union with "Truth" (Al Hakk).
The sixth class includes mystical phraseology craving deliverance from self and union with the Truth, identified as Deity in the passage.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 confidence: high
Omar's quatrains are classified under six headings: fate and worldly complaint; satire; love-poems of separation and reunion with the Beloved; praise of spring, gardens, and flowers; antinomian utterances about sin, Paradise, Hell, wine, and pleasure; and addresses to the Deity seeking pardon, deliverance from self, and union with Truth.
The Munajat category includes mystic phraseology craving deliverance from self and union with Truth, identified with the Deity.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium
“Annihilation’s Waste,” “Well of Life,” and the “Caravan” drawing to the “Dawn of Nothing.”
The stanza refers to Annihilation’s Waste, tasting from the Well of Life, setting stars, and the Caravan drawing toward the Dawn of Nothing.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: high
Variant describes “Annihilation's Waste,” the “Well of Life,” setting stars, and the Caravan drawing to the “Dawn of Nothing.”
The stanza names Annihilation's Waste and the Dawn of Nothing, with a Caravan moving toward that destination.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4820-4867 confidence: medium
Variant describes “Annihilation's Waste,” the “Well of Life,” setting stars, and the Caravan drawing to the “Dawn of Nothing.”
The stanza juxtaposes a moment in Annihilation's Waste with a moment tasting the Well of Life.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: low
Variants for LII-LIII include: “He does Himself contrive, enact, behold” and “To-morrow, when You shall be You no more.”
A draft line says “You” will be “You no more,” and another variant makes the soul identify itself with heaven and hell.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: medium
“To-morrow, when You shall be You no more.”
A variant addresses a You who will be You no more; another has the soul return and identify itself as heaven and hell.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 confidence: medium
Stanza XLIV urges embracing the waving cypress during a little hour of Grace before the Mother folds and dissolves the person in a last embrace.
The addressee is folded back into the Mother's arms and dissolved in a last embrace.
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The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 confidence: medium
"The waving Cypress in your Arms enlace" before the Mother folds and dissolves the addressee in a last embrace.
The addressee is urged to embrace the cypress before the Mother folds and dissolves the addressee in a last embrace.
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The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: medium
"Then of the THEE IN ME who works behind / The Veil of Universe I cried to find / A Lamp to guide me through the darkness"; Something says, "An Understanding blind."
The phrase THEE IN ME is said to work behind the Veil of Universe.
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The Sufistic Quatrains of Omar Khayyam XCIII. / XCIV. / XCVI. / XCIX.; lines 4308-4368 confidence: medium
The speaker addresses the Saki, imagines the Saki passing among star-scattered guests on the grass, and asks that at the spot where the speaker made One an empty glass be turned down.
CI. locates the speaker at the spot where he 'made One,' which may indicate union in the passage's wording.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium
XLVIII presents a momentary taste of Being from a Well in a waste and a phantom Caravan reaching Nothing; the 1859 form names Annihilation's Waste, the Well of Life, setting stars, and the Dawn of Nothing. The commentary links the quatrain to O. 60, where the caravan of life passes, the moment should be seized, and the cup-bearer gives wine as night wanes, and to C. 368, where a being tastes Earth for a time and passes away.
XLVIII names Annihilation's Waste and Nothing as the caravan's origin or destination, while later quatrains raise self-abandonment and the persistence of He beyond changing forms.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium
LIII asks what the addressed person can know tomorrow, when no longer themselves, if today they gaze at Earth and Heaven's unopening Door in vain. The cited original C. 24 says that if the heart understood existence it would know God's secrets in death, and asks what one will know tomorrow when one abandons oneself.
The cited original for LIII states that if one knows nothing today while with oneself, one must ask what will be known tomorrow when one abandons oneself.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium
XLVIII describes a momentary taste of being from a well in the waste before a phantom caravan reaches nothing; the 1859 form names Annihilation's Waste, the Well of Life, stars setting, and the Dawn of Nothing.
The passage names Annihilation's Waste and asks what may be known after the addressee abandons the self.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: high
LI describes a secret Presence moving quicksilver-like through creation, taking all shapes from Mah to Mahi while remaining; C. 72 describes a Moon skilled in metamorphosis, sometimes animal and sometimes vegetable, retaining essence.
The secret Presence or Moon takes all shapes, appears as animal or vegetable, and remains possessed of its essence while qualities cease.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVI. / XLVII. / XLVIII.; lines 1339-1360 confidence: medium
Wine and a pressed lip are said to 'End in the Nothing all Things end in,' and the addressee is told, 'Thou shalt be--Nothing.'
The passage says all things end in nothing and tells the addressee that they shall be nothing.
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: high
The commentary says FitzGerald was not following any particular original ruba'iyat manuscript, notes variation across editions, says the quatrain suggests Sufi emanation and reabsorption into God, and mentions akin quatrains in L., B. ii., and W. while saying FitzGerald was not acquainted with them.
The commentary explicitly describes emanation of the mortal Creature from God and reabsorption into God, while the cited Mantik passage asserts unity of “I” and “thou.”
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: high
The note says the quatrain suggests the Sufi doctrine of the mortal creature's emanation from God the Creator and reabsorption into God.
The note explicitly interprets the quatrain as suggesting the Sufi doctrine of emanation from God and reabsorption into God.
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: medium
The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!'
The quatrain speaks of the 'THEE in ME' behind a veil and a voice identifying the 'ME within thee.'
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: high
The second translated passage says: 'I am thee, and thou art Me' and asks whether there is any duality, concluding that the two bodies are one.
The cited Mantik ut-tair passage says 'I am thee, and thou art Me,' asks whether there is any duality, and states that two bodies are one.
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The Sufistic Quatrains of Omar Khayyam XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 confidence: medium
The quatrain describes a door with no key, a veil through which the speaker cannot see, brief talk of “ME and THEE,” and then no more of either.
The quatrain ends with no more of “THEE and ME,” and the cited parallel says that when the curtain falls neither “thou” nor “I” remains there.
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The Sufistic Quatrains of Omar Khayyam XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 confidence: medium
“There was the Door to which I found no Key; / There was the Veil through which I might not see ... and then no more of THEE and ME.”
The quatrain's sequence moves from talk of 'ME and THEE' to 'no more of THEE and ME.'
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The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: medium
“Some little Talk awhile of ME and THEE / There seem’d--and then no more of THEE and ME.”
A brief talk of ME and THEE appears, followed by “no more of THEE and ME.”
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The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: medium
The speaker finds a door with no key, a veil beyond sight, and a brief appearance of talk of “ME and THEE” that ends with no more “THEE and ME.”
The passage presents a brief appearance of “ME and THEE” followed by “no more of THEE and ME.”
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The Sufistic Quatrains of Omar Khayyam XXXV. / XXXVI. / XXXVII. / XLII.; lines 3100-3123 confidence: medium
A cited quatrain addresses Khayyam, tells him to be happy with wine and a tulip-cheeked one, and says the end of all things is that he will be naught.
The cited quatrain states that the end of all things is that the addressed person will be naught and tells him to imagine that he is not.
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The Sufistic Quatrains of Omar Khayyam XXXV. / XXXVI. / XXXVII. / XLII.; lines 3100-3123 confidence: medium
A cited quatrain addresses Khayyam: if he is drunk with wine or reposes with one tulip-cheeked, he should be happy, since all things end in his becoming naught; while he exists, he should imagine nonexistence and be happy.
One cited quatrain states that the end of all things is that the addressed person will be naught and advises imagining oneself as not existing while alive.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: low
“One Moment in Annihilation's Waste,” “the Well of Life,” and “The Stars are setting and the Caravan / Starts for the Dawn of Nothing.”
The quatrain juxtaposes “Annihilation's Waste” with tasting from the “Well of Life.”
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium
"One Moment in Annihilation's Waste" and "the Well of Life" are followed by setting stars and a caravan starting for "the Dawn of Nothing."
The quatrain places Annihilation's Waste, the Well of Life, and a caravan departing toward the Dawn of Nothing in sequence.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / IN THE SECOND EDITION. / XXVIII. / XLIV.; lines 4540-4595 confidence: medium
“Do you, within your little hour of Grace, / The waving Cypress in your Arms enlace, / Before the Mother back into her arms / Fold, and dissolve you in a last embrace.”
The passage links return to the Mother's arms, bodies hidden in earth, and the speaker's parts mingled with the all.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / IN THE SECOND EDITION. / XXVIII. / XLIV.; lines 4540-4595 confidence: medium
The speaker tells the addressee to embrace the 'waving Cypress' during a 'little hour of Grace' before the Mother folds and dissolves the addressee in a last embrace.
The passage describes being folded back into the Mother's arms, dissolved in a final embrace, and bodily parts mingling with the all.
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hindu
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE C. / NOTES. 141 / NOTE D. / NOTES. 145; lines 6206-6279 confidence: medium
Substituting mind for spirit is said to describe Kapila’s Prakriti: a universal primordial monad from which states of mind and matter emanate, which enfolds and animates all things, and into which all things will be absorbed. Its primary state is equilibrium, with no formal development.
Prakriti is described as the primordial monad from which states of mind and matter emanate and into which all things will finally be absorbed and lost.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE D. / NOTES. 145 / NOTES. 147 / NOTES. 149; lines 6360-6431 confidence: high
Kapila’s system is summarized as a state where the soul is freed from matter and developed existence is absorbed into formless unconscious Prakriti.
The passage repeatedly describes developed existence, all existence, or all life being absorbed or reabsorbed into Prakriti, the unconscious, Brahma, or a single organized being; it also states that all existent things issued from the One.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE D. / NOTES. 145 / NOTES. 147 / NOTES. 149; lines 6360-6431 confidence: high
Hartmann is said to assert true Nirvana as extinction of conscious personal life, sought by the wise, and both the Hindi and German philosophers are said to deny worldly hope through amendment.
The passage says the world has no hope through amendment, that the cure of its woes is annihilation of individual life, and that the last act ends in universal destruction of the present order.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE D. / NOTES. 145 / NOTES. 147 / NOTES. 149; lines 6360-6431 confidence: medium
Renan imagines a world state in which everything ends in a single conscious centre or single existence; an omniscient and omnipotent being may be the last term of deific evolution and the resultant or total voice of many beings.
Renan’s imagined single organized being resumes millions of lives, is formed through all matter being organized, and is described as a living universe with mouth, throat, and flowing life imagery.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 137 / NOTES. 139 / NOTE C. / NOTES. 141; lines 6051-6147 confidence: medium
The world of existing things is described as a manifestation of the Supreme Spirit in the lower attribute, coming forth and later dissolving into the all-containing self at the end of a kalpa.
The world is described as manifesting from the Supreme Spirit in the lower attribute and dissolving again into the all-containing self at the end of a kalpa.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 137 / NOTES. 139 / NOTE C. / NOTES. 141; lines 6051-6147 confidence: high
In Patanjali’s system, highest good is described as absorption into the divine essence by yoga, the union or blending of human and divine through constant meditation; the deity is unconcerned with human actions, and the perfect man lives isolated without duty.
The highest good is described as absorption into the divine essence by yoga, the blending of human and divine through constant meditation.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 141 / NOTE D. / NOTES. 145 / NOTES. 147; lines 6282-6357 confidence: medium
"When the soul has gained a complete isolation, then all conscious life is absorbed into the unconscious Prakriti."
The passage describes conscious life being absorbed into unconscious Prakriti and all things being absorbed into the unconscious after surrender of personal existence.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 145 / NOTES. 147 / NOTES. 149 / NOTES. 151; lines 6434-6441 confidence: medium
"absorption of all personal, conscious life in its primal source"
The passage explicitly links absorption of personal conscious life into a primal source with the permanent destruction of personality.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1491-1689 confidence: medium
The developed proceeds from Prakriti; “destruction,” says Kapila, “is a return to the producing cause.”
Kapila is quoted as saying that destruction is a return to the producing cause.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1970-2111 confidence: medium
The passage states that no part of Nature can exist independently, that there is absolute continuity from lowest to highest, and that all material forms become one again at the end of the existing kalpa.
The passage states that all material forms will become one again at the end of the existing period of creation.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: medium
The passage states that absence or destruction of passion brings dissolution of Nature; the commentary explains absorption into Nature through dispassion but says final deliverance is not gained without knowledge of the distinction between Soul and Nature.
The passage says that absence or destruction of passion produces dissolution of Nature, and the commentary explains this as absorption into Nature through dispassion while distinguishing it from final deliverance.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4478-4612 confidence: medium
Each individual soul and every particle of matter have existed from eternity and cannot perish; the soul remains isolated and unchanging, while matter is absorbed in Nature or Prakriti.
Material life and matter are described as absorbed into Nature or Prakriti, an all-comprehending source.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 481-637 confidence: medium
The commentary says Kapila's philosophy aims to relieve mankind from pain; present life is a burden; the soul is finally free from matter and independent, or in Patanjali's theistic system absorbed into Brahma.
The commentary contrasts Kapila's account of soul-independence with Patanjali's theistic system in which the soul is absorbed into Brahma.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4896-4987 confidence: medium
The footnote says Von Hartmann’s Philosophy of the Unconscious accords with Kapila’s system in points including unconscious monism, development of consciousness, misery, pain, an ideal unconditioned unconscious state called the Buddhist nirvana, and virtue and vice as material accidents.
The passage describes the soul’s supreme state as unmoving unconscious self-existence and notes an ideal unconditioned unconscious state compared with Buddhist nirvana.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 5139-5225 confidence: medium
Patanjali’s main modifications are a Supreme Spirit directing Nature and yoga as abstract meditative concentration on the Supreme Being for Nirvana or absorption into the Divine Essence.
The Yogi’s aim is to destroy movement and thought so that the soul may be absorbed in passive meditation, and Yoga is said to lead to absorption into the Divine Essence.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1389-1536 confidence: medium
The bright whirling discus falls on Sisupala and smites his head from his body; the body falls like a thunder-riven rock severed from a mountain.
After the beheading, Sisupala's soul is described as cleansed of passions and anger and coming to Krishna like an aflame spark.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 confidence: medium
The bright whirling discus strikes Sisupala and cuts off his head; he falls like a thunder-riven rock, and his cleansed spirit comes to Krishna like a radiant sun or spark aflame.
After Sisupala is killed, his soul is described as cleansed of passions and coming to Krishna like a flame-like spark.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100412-100493 confidence: medium
When one repeats or speaks, breath is in speech and speech swallows breath; when one is silent or asleep, speech is in breath and breath swallows speech; they swallow each other.
The passage says speech swallows breath during speaking and breath swallows speech during silence or sleep, and summarizes that they swallow each other.
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The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 100631-100713 confidence: medium
The great person is the year, its essence is the sun, and the incorporeal conscious self and the sun are to be known as the same.
The passage explicitly says the incorporeal conscious self and the sun are the same.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86672-86792 confidence: medium
The incorporated Stotriya verse is identified with the sacrificer and with divine lordly power, might, and strength; the one who knows thus attains union and identity of form and world with it.
The passage says the knower attains union and identity of form and world with divine lordly power, might, and strength.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 84655-84781 confidence: medium
States that the ritual brings the sacrificer into union and identity with the deities; says Avatsara went to Agni's dear home and conquered the highest world, as does one who knows and performs the rite.
The sacrificer is said to attain union and identity of form and world with the deities through the described ritual action.
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The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 99162-99278 confidence: medium
"Which from the undying ... the harnessed steeds draw to and fro ... In that are all the gods in one combined"
The passage says all gods are combined in one and later exist in unity in the revealed reality.
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The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 99280-99288 confidence: low
"Brahman includes the individual self"; Sayana says it refers to Hiranyagarbha and quotes the Nrsimhottaratapaniya Upanisad.
The passage explicitly states that Brahman includes the individual self, suggesting a union or inclusion pattern at the level of doctrine.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91714-91799 confidence: medium
Raibhi recitation is linked with going to heaven while making a noise; Pariksit is identified with Agni and with the year; the knower attains union, identity of form, and world with Agni and the year; several recitations follow the Vrsakapi rule with sound/accent restrictions.
Knowledge of Pariksit as Agni and as the year is said to bring union, identity of form, and world with Agni and with the year.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: high
The forest-dwelling Brahmana practices observances and studies Upanishadic and other sacred texts to attain complete union with the supreme Soul, or alternatively soul-perfection, and to increase knowledge of Brahman, austerity, and bodily sanctification.
The hermit studies Upanishadic and other sacred texts to attain complete union with the supreme Soul or, as the note allows, to perfect himself or his soul, while increasing knowledge of Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: medium
A Brahmana who gets rid of the body by modes practiced by great sages is exalted in the world of Brahman, free from sorrow and fear; the note lists drowning in a river, precipitating from a mount, burning, starving, or practicing austerities as possible modes.
The passage says that a Brahmana who gets rid of his body by modes practiced by great sages is exalted in the world of Brahman, free from sorrow and fear.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7452-7595 confidence: high
After producing the universe and the speaker, the incomprehensible divine being disappears in himself and suppresses one period by another; the note glosses this as creation suppressed by destruction.
The divine being disappears in himself, suppresses one period by another, and beings are absorbed into the great soul during cosmic sleep.
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The Laws of Manu (Sacred Books of the East, Vol. 25) IT, 54. INITIATION. 39 / LAWS OF MANU. / IT, 55- / TI, 85. STUDENTSHIP. 45; lines 8972-9022 confidence: medium
Om, the three imperishable Mahavyahrtis, and the three-footed Savitri are described as portal of the Veda and gate leading to union with Brahman.
Om, the Mahavyahrtis, and the Savitri are described as portal of the Veda and gate to union with Brahman; the note also says constant recitation of Om secures union with Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / XII, 73- / XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503; lines 32383-32479 confidence: medium
Acts securing wishes in this world or the next are called pravritta; acts performed without desire for reward and preceded by true knowledge are called nivritta.
Nivritta acts are performed without desire, preceded by knowledge, and lead to cessation and passing beyond the five elements.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / XII, 73- / XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503; lines 32383-32479 confidence: medium
The performer of pravritta acts becomes equal to the gods; the one intent on nivritta acts passes beyond the reach of the five elements. The note glosses this as casting off the subtle body or obtaining final liberation.
The liberation-oriented actor passes beyond the reach of the five elements; the note glosses this as casting off the subtle body or attaining final liberation.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 64, / VI, 74- / THE ASCETIC. / VI, 84. THE ASCETIC. 213; lines 17646-17697 confidence: medium
"becomes indifferent to all objects, he obtains eternal happiness both in this world and after death"
The practitioner gives up attachments, becomes free from opposites, and reposes in Brahman alone.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 4- TRANSMIGRATION. 483 / Chapter XII. / XII, 13- TRANSMIGRATION. 485 / XII, 17. TRANSMIGRATION. 487; lines 31558-31651 confidence: low
"He, having suffered for his faults, which are produced by attachment to sensual objects... approaches, free from stains, those two mighty ones."
Verse XII.18 says the subject suffers for faults, becomes free from stains, and approaches the two mighty ones; one note explains 'approaches' as becoming nothing else but that.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505 / XII, 103. SUPREME BLISS. 507; lines 32578-32704 confidence: medium
One who knows the true meaning of the Veda-science, in whatever order he dwells, becomes fit for union with Brahman while abiding in this world.
The knower of the true meaning of the Veda-science is said to become fit for union with Brahman while still in the world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505 / XII, 103. SUPREME BLISS. 507; lines 32706-32827 confidence: medium
The teaching is described as efficacious for securing supreme bliss; a Brahmana who does not fall away from it obtains the most excellent state.
The passage instructs concentrated recognition of all things and the universe in the Self, connecting this recognition with avoidance of unrighteousness and the pursuit of supreme bliss.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505 / XII, 103. SUPREME BLISS. 507 / XII, 126. THE KNOWLEDGE OF THE ATMAN. 5 13; lines 32881-32905 confidence: medium
One who recognizes the Self through the Self in all created beings becomes equal-minded toward all and enters the highest state, Brahman.
The knower of the Self enters the highest state, Brahman; a note also relates the phrase to eternal Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 48944-48968 confidence: medium
Communion with Brahma cannot be taught directly by a spiritual preceptor, who gives only a clue; renunciation of the material world is called Yoga.
The passage mentions communion with Brahma and states that by renouncing pleasure, pain, and earthly bonds a man may attain Brahma, glossed as Supreme Spirit or salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 48762-48822 confidence: medium
The fowler says that one who subdues the senses and practices self-examination beholds his spirit pervading the universe; he also says the unaffected soul is free from ills through absorption in the elementary spirit of Brahma.
The fowler says a soul unaffected by external conditions is free from ills through absorption in the elementary spirit of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47549-47632 confidence: medium
Seeing the soul in every body and knowing identity with the Supreme Soul through Vedic lines or letters is identified with salvation.
Knowledge of identity with the Supreme Soul is repeatedly said to be the indication of salvation, and the seeker is directed toward knowledge of the Undecaying One without a second.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45864-45898 confidence: medium
Markandeya worships the Lord with “soul rapt in meditation and entirely swallowed up in Him,” has witnessed primeval creation many times, performed severe austerities, and is esteemed nearest to Narayana in the next world.
Markandeya is described as rapt in meditation and entirely swallowed up in the Lord, and as beholding the Supreme Creator through spiritual abstraction and renunciation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45900-45984 confidence: medium
Universal Destruction is defined as the disappearance of all things when the universe is withdrawn and contained within its home, the Creator.
Universal Destruction is explicitly defined as all things being withdrawn and ensconced within the Creator, their home.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: high
Arjuna says Rishis seek Krishna's protection on the sacrificial ground and that Krishna contracts all things and withdraws the universe into himself at the end of the Yuga.
Krishna is said to contract all things and withdraw the universe into himself at the end of the Yuga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 6172-6213 confidence: medium
The Bharata is called a collection of all Srutis; recitation to Brahmanas during sacred lunations cleanses sins and leads to union with Brahma.
The learned reciter during sacred lunations is said to become cleansed of all sins and attain union with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 9321-9402 confidence: medium
Yayati says created things, when freed from the effects of their acts, are united with the Supreme Soul; happiness and misery are transient, so none should grieve for misery.
Yayati says all created things, when freed from the effects of their acts, are united with the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 9512-9582 confidence: medium
When one dies in the woods while leading the Vanaprastha mode, he makes ancestors and successors, ten generations including himself, mix with the Divine essence.
Death in the woods while leading the Vanaprastha mode is said to make ancestors and successors, ten generations including himself, mix with the Divine essence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 9512-9582 confidence: high
Yayati says that when the Muni sits in yoga meditation, indifferent to happiness and misery and to honour and insult, he leaves the world, communes with Brahma, becomes identified with the whole universe, and attains salvation.
The Muni in yoga meditation leaves the world, enjoys communion with Brahma, becomes identified with the whole universe, and attains salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 25694-25763 confidence: medium
“This mighty-armed one is... a portion of Hari's energy... the Lord desireth to take back unto himself that energy of his own.”
Bhishma says the Chedi king is a portion of Hari's energy and that the Lord wishes to take that energy back to himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 25765-25785 confidence: high
Bhishma says Govinda has been worshipped and that one who seeks speedy death should summon dark-hued Madhava, wielder of the discus and mace, to battle and then enter and mingle with the body of the god.
Bhishma says that the one who seeks speedy death should summon Madhava to battle and, after falling, enter into and mingle with the body of the god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 25788-25871 confidence: high
The assembled kings behold a fierce sun-like energy issue from Sisupala's body, adore Krishna, and enter Krishna's body; they regard it as wonderful.
After Sisupala is beheaded, a fierce sun-like energy issues from his body, adores Krishna, and enters Krishna's body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 25330-25408 confidence: medium
Bhishma says no ruler in the assembly has not been vanquished by Krishna, that Krishna deserves worship by the three worlds, and that the whole universe is established in him.
Bhishma says the universe is established in Krishna, has sprung from Krishna, and will dissolve in Krishna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 25456-25494 confidence: medium
Bhishma says Sisupala desires to take the kings with him through the soul of the universe to the regions of Yama; he says Vishnu wants to take back the energy in Sisupala and that Sisupala's and the monarchs' intelligence has become perverse.
Bhishma says Vishnu wishes to take back unto himself the energy existing in Sisupala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / FOOTNOTES; lines 22685-22781 confidence: medium
The Rishi answers that action can lead to the emancipate state; renouncing desire leads to the state of the Supreme Soul; prescribed action is described with a path image, but merit-based bliss and emancipation are transitory.
The ordinary soul is said to attain the state of the Supreme Soul through renunciation of desire, while the Rishi rejects complete essential identity between the ordinary and Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59453-59531 confidence: high
The praise compares vapours becoming separated rain-drops with universal dissolution, when drops unite again and earth becomes one expanse of water; the learned understand oneness through observing origin and destruction.
Separated drops return together at universal dissolution, making earth one expanse of water, and this observation is said to disclose oneness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36297-36438 confidence: medium
"before creation, when there exists nothing but a homogeneous mass or Brahma alone"
The passage describes a homogeneous pre-creation condition and gives ordered sequences for the destruction and birth of elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36804-36939 confidence: medium
Complete identification with Brahma takes place, and when such identification occurs, action is destroyed.
Complete identification with Brahma is said to occur, and when it occurs action is destroyed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36941-37090 confidence: high
"Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul."
The passage states that certain persons are exempt from rebirth and, after leaving the body, merge into the Supreme Soul; it also glosses absorption into Brahma through devotion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 12214-12275 confidence: medium
Duryodhana predicts the defeat of the Pandavas and their allies, says they will be annihilated like rivers lost in the ocean, and claims superiority in intelligence, energy, prowess, knowledge, resources, and weapon-knowledge.
Duryodhana says the Pandavas and their followers will be annihilated on approaching him as rivers are lost on entering the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 12337-12396 confidence: medium
Vidura says that one who abandons action or the world, controls the senses, pursues emancipation in Sannyasa, awaits absorption into Brahma; such a sage's path is invisible like birds' tracks in the sky and bright eternal regions in heaven are assigned to him.
Vidura describes abandonment of the world, Sannyasa, pursuit of emancipation, absorption into Brahma, and heavenly regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 12741-12765 confidence: medium
“I put myself in the hand of that Eternal one” and the passage further describes him as Self-knowing, an ocean of eloquence, attainable by ascetics, and a bird called Arishta with beautiful wings.
The same figure is called refuge of the universe, creator and destroyer of all things, without beginning, middle, or end, and creator of the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 23572-23625 confidence: high
Hari is lord of all creatures; "In him the universe merges ... and from him it again emanates"; he is earth, water, space, air, fire, sacrifice's self, and fire is his mouth.
Hari is described as the being into whom the universe merges at dissolution and from whom it emanates again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 7518-7561 confidence: high
The speaker fears that the two Krishnas on the same car will consume the Kuru race as Indra and Upendra consume Daitya hosts.
The two Krishnas are seated on the same car and are said to be able to consume the Kuru race like Indra and Upendra consuming Daitya hosts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 10432-10526 confidence: medium
Sanat-sujata says disciples practising Brahmacharya with preceptors become embodiments of Brahman, cast off bodies and unite with the Supreme Soul; he contrasts physical birth with the preceptor's sacred immortal birth and likens soul-body separation to a blade from heath.
Sanat-sujata says disciplined practitioners become embodiments of Brahman and, casting off their bodies, are united with the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 10528-10551 confidence: medium
Brahman is beyond limited intellect, and “even the universal Destroyer, after the Dissolution, is himself lost in it.”
Creatures are said to spring from Brahman and return to it, and the universal Destroyer after Dissolution is also lost in it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10626-10710 confidence: medium
Souls without accidents resort to Avidya, compared to a tree of golden foliage, assume accidents, take births in different orders according to propensities, and are united in the Eternal One.
Apana, Prana, Will, and Intellect are swallowed in sequence, ending in the Supreme Soul; souls are also described as united in the Eternal One.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10711-10776 confidence: medium
"all living creatures are merged into Him" and the knower of Fullness attains emancipation.
All creatures are said to merge into the Supreme Soul; the Brahman-knower is described as equal to Brahman and beyond birth, death, virtue, and vice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25104-25178 confidence: medium
The restrained man is awake when it is night for creatures; desires enter him like waters entering an unchanged ocean; abiding in the divine state, one obtains on death "absorption into the Supreme Self."
The passage states that one abiding in the divine state is not deluded and obtains, on death, absorption into the Supreme Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25374-25463 confidence: high
“becoming one with Brahma attaineth to absorption into Brahma”
The passage states that the devotee becomes one with Brahma and attains absorption into Brahma, and that saintly persons obtain such absorption.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25465-25547 confidence: medium
The devotee is instructed to contemplate alone in a secluded clean place on a prepared seat of cloth, deer-skin, or Kusa grass, keep body, head, and neck steady, gaze at the nose-tip, restrain mind and senses, fix the heart on the speaker, and attain tranquillity culminating in final absorption and assimilation.
The passage gives practices of seclusion, posture, restraint, abstraction, and perseverance, and states that the devotee attains final absorption and assimilation with the speaker and becomes one with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25667-25732 confidence: medium
The Holy One defines Brahman, Adhyatma, and sacrificial action; he says remembrance of him while casting off the body leads to his essence and that the remembered form determines destination.
The speaker says one remembering him at death comes into his essence, and that those attaining him do not incur rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: medium
The speaker accepts reverent offerings of "leaf, flower, fruit, water" and instructs that actions, eating, drinking, gifts, and austerities be made offerings to him, bringing freedom from action's fetters and release.
The passage states that devotees are in the speaker and he is in them, and that renunciation, devotion, worship, and refuge lead to release and coming to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25948-26010 confidence: medium
Dhritarashtra's sons, kings, Bhishma, Drona, Karna, and warriors from Arjuna's side enter the tusked mouths; some heads are crushed among the teeth; similes compare them to water currents flowing to the ocean and moths rushing into fire.
Warriors and people enter the deity's terrible mouths and are swallowed from every side.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26131-26203 confidence: medium
A devotee knowing the teaching becomes one in spirit with the speaker; Nature and Spirit are beginningless, qualities arise from Nature, Spirit enjoys them, and connection with qualities causes births in good or evil wombs.
The speaker says that his devotee, knowing the declared teaching, becomes one in spirit with him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: medium
The Holy One says exclusive devotion to him enables transcendence of the qualities and admission into Brahma's nature, and states that he is the stay of Brahma, immortality, undestructibility, eternal piety, and unbroken felicity.
Exclusive worship of the speaker is said to transcend the qualities and make one fit for admission into the nature of Brahma, with immortality and undestructibility associated with the speaker.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26550-26632 confidence: medium
The speaker describes the discipline for attaining Brahma: pure mind, self-restraint, renunciation of sense objects, solitude, little food, restraint of speech, body, and mind, meditation, indifference, abandonment of egoism and other faults, and tranquillity.
The passage describes ascetic and meditative discipline culminating in fitness for assimilation with Brahma, becoming one with Brahma, and entering into the divine speaker.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22747-22813 confidence: high
Abstention from injury and friendship for creatures are urged; self-restraint, renunciation, and heedfulness are the three steeds of Brahman, and the driver of the soul’s car proceeds to Brahman’s regions.
The wise with subtle sight are said to attain union with Brahman after the discourse on self-restraint, harmlessness, and wisdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 44442-44530 confidence: medium
The passage mentions moon spots, the formlessness of visible objects before birth and after destruction, the sun's motion inferred from rising and setting, the lamp of intelligence, and the wise seeking to merge the fivefold elements into Brahma.
The wise are said to seek to merge the fivefold elements into Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56380-56414 confidence: low
The king asks to know what is called Destructible and what That is into which the universe enters when destroyed.
The king asks what the Destructible is and what that is into which the universe enters when destroyed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56478-56523 confidence: medium
Unmanifest Prakriti, endued with body through union with Chit, dwells in embodied creatures; eternal Chetana/Indestructible assumes forms, birth, death, and perceptibility through union with Prakriti.
The formless Indestructible assumes forms, birth, death, perception, and destructibility through union with Prakriti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56526-56611 confidence: medium
"When the time approaches for universal Destruction, all existent objects and attributes are withdrawn by the Supreme Soul which then exists alone like the Sun withdrawing at evening all his rays; and when the time comes for Creation He once more creates and spreads them out"
At universal Destruction all existent objects and attributes are withdrawn by the Supreme Soul, which alone exists, and at Creation they are created and spread out again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56752-56835 confidence: medium
“When the Jiva-soul conquers all attributes born of Prakriti... only then does it behold the Supreme Soul.”
The passage says the Jiva-soul beholds the Supreme after conquering Prakriti-born attributes and later affirms the unity of Jiva-soul with Supreme Soul as scripturally correct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56838-56904 confidence: medium
The practitioner withdraws the senses, becomes pure, uses twenty-two modes of transmitting Prana, and unites the Jiva-soul with that which transcends Prakriti; the practice belongs to one whose mind is not affected by evil passions.
The Jiva-soul is to be united with that which transcends Prakriti; the practitioner becomes freed from subtle form, united with Brahma, and reaches identification of Knower, Known, and Knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56906-56985 confidence: high
Produced things merge into their producers; destruction proceeds in reverse order, "like the waves of the ocean disappearing in the ocean that gives them birth"; the Supreme Being remains after Universal Destruction and assumes many forms at Creation.
The passage states that produced principles merge into their producers, that destruction occurs in reverse order, and that the Supreme Being remains when universal destruction occurs.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56906-56985 confidence: medium
Prakriti causes Purusha to assume diversity and return to unity; Prakriti also takes diversity at creation and unity at destruction; the Soul makes Prakriti manifold and presides over Prakriti/Kshetra.
Prakriti and Purusha are described in terms of diversity and unity, and the passage contrasts incorrect perception of the universe as many with correct knowledge of unity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLIX / SECTION CCCLX / SECTION CCCLXI / SECTION CCCLXII; lines 64581-64632 confidence: high
The Naga says that at noon, while Surya was shining, he saw a Being of Surya-like effulgence coming through the clear sky toward Surya, seeming to rend the firmament; the Being's rays resembled clarified-butter libations in sacrificial fire.
The Being enters Surya's disc, mingles with Surya's energy, is transformed into Surya's self, and becomes indistinguishable from Surya to the observers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXI / SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV; lines 64660-64720 confidence: medium
The Brahmana says the Naga is wise and knowledgeable about the soul, states that all creatures shall enter the Supreme Soul, and says his doubt about righteousness has been dispelled through learning the Unccha vow.
The Brahmana states that himself, the Naga, and all other creatures will enter the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66527-66653 confidence: medium
The note says the verse refers to Buddhism, identifies emancipation with extinction or annihilation, uses the word Nirvana, and advises abstention from attachments.
The footnote states that emancipation is identified with extinction or annihilation and uses the word Nirvana, along with advice to abstain from attachments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66896-67010 confidence: high
The gross world is sensed ordinarily; a subtle world is perceived through yogically sharpened senses; after death the Linga-sarira remains and must be destroyed before absorption into Brahma.
The subtle body remains after the gross body's death and must be destroyed before absorption into Brahma can occur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67126-67237 confidence: low
The note contrasts the usual poetic idea that the ocean cannot pass its continents with the rare image of oceanic transgression, used to illustrate intelligence transcending Rajas, Tamas, and Sattwa through yoga power.
The passage describes intelligence or the practitioner transcending Sattwa, Rajas, and Tamas through yoga, moving beyond ordinary conditioned qualities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67239-67363 confidence: high
Samadhi is defined as meditation in which the senses are withdrawn into the mind and the mind dwells on Brahma alone.
Samadhi withdraws the senses and fixes the mind on Brahma; the supreme aim is described as emancipation or absorption into Brahma/Supreme Soul, sought through Knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67365-67476 confidence: low
Bodily acts result in heaven; emancipation is sought through the mind, and perfect liberation from acts is necessary for that end.
The notes say the results of bodily acts are heaven, while emancipation must be attained through the mind and requires liberation from acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67478-67581 confidence: medium
Emancipation results from destruction of conditioned existence and is absorption into the Supreme Soul; the soul’s detachment from the body is necessary for emancipation.
Emancipation is explicitly defined as absorption into the Supreme Soul after detachment from conditioned existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67583-67699 confidence: medium
Ordinary men regard external objects and attributes as independent; spiritual progress begins by seeing attributes and substances as the same, then annihilating attributes by contemplation, resulting in attainment of Brahma; the note compares this with European Idealism.
The notes describe annihilating attributes by contemplation and attaining Brahma, along with knowledge of Brahma through inward discipline.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67701-67793 confidence: medium
Rules regulating relations and acts arise with beings; without such rules creation would become chaos. Man and woman combine to perpetuate the species, and at the end of the yuga the Creator withdraws everything into himself.
At the end of the yuga, the Creator withdraws everything into himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67701-67793 confidence: low
River-water and sun-rays analogies explain a necessary ordinary connection between Soul and body; by yoga the Soul can be dissociated from body and incorporated with Brahma.
The passage says that by yoga one can dissociate the Soul from the body and incorporate it with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67899-67998 confidence: medium
Sense-independent Knowledge is said to arise; the external world is known as mind transformed like a dream, the Mahatma's mind is mantra-siddha through om, free from desire and passion and luminous, and the mind is destroyed or merged into Soul in jivan-mukti.
The note says that in attaining the described state, the mind must be destroyed or merged into the Soul, leaving the Soul with knowledge as its attribute.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68342-68450 confidence: medium
"the gross body disappears in the subtile; the subtile into the karana (potential) form of existence; and this last into the Supreme Soul."
A sequence moves from gross body to subtle form, then potential form, and finally into the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68681-68778 confidence: medium
The note says mind is the essence of the manifest, mind swallows the attribute of Space, this is called destruction of the outward universe in manifest vastness, and the section seems to describe yogic pratyahara rather than literal universal dissolution.
Mind is said to swallow Space and the outward manifest universe, and the note associates the passage with a yogin's pratyahara and a difficult yoga mystery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68875-68984 confidence: medium
Nivritti is explained as the doctrine of the Sunyavadins and Lokayatikas, said to seek annihilation or extinction as the only true Emancipation.
Nivritti is explained as a doctrine attributed to Sunyavadins and Lokayatikas who seek annihilation or extinction as the only true Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69101-69212 confidence: medium
The Vedas teach that all is one's soul, and the extent of realizing this is the measure of one's attainment of Brahma.
The Vedas are said to teach that all is one's soul, and the passage states no difference between Jivatman and Paramatman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69444-69546 confidence: medium
The note describes a person who deems himself everything and everything himself, and who by Yoga withdraws senses and mind so a populous place appears solitary; this is called Pratyahara.
The commentary says the individual deems himself to be everything and everything to be himself.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69548-69654 confidence: medium
Brahma is explained as Sushupti or dreamless unconsciousness; the universe flows from Brahma; Jiva gratifies deities, prana, and senses, which gratify the open mouth of original unconsciousness that receives or swallows them; the note says these verses use figurative ideas from the Upanishads.
The universe flows from Brahma as unconsciousness, and deities, prana, and senses are figuratively received or swallowed by the mouth of original unconsciousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69974-70090 confidence: medium
Death would attain the status of all-pervading Brahma; the Self-born grants the boon to protect Death from iniquity and allay fears.
The Self-born grants Death a boon that would make Death attain all-pervading Brahma and protect Death from iniquity and fear.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70092-70210 confidence: medium
The state is Brahma, has no fear of return, and is called abhayam padam.
The state identified as Brahma has no fear of return and is called abhayam padam; the wise seek unending felicity for Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70212-70322 confidence: medium
When such a man eats and is gratified, the whole universe is gratified; Krishna's swallowing of a particle of pottage is cited as satisfying thousands of Durvasa's pupils; such a man regards all things and himself as Brahma.
The note says that when such a man eats and is gratified, the whole universe becomes gratified, and cites Krishna satisfying Durvasa's pupils by swallowing a particle of pottage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70663-70753 confidence: medium
All things are Brahma in reality; creatures undergo death and rebirth until absorption into Brahma through Yoga.
The passage states that creatures undergo death and rebirth until absorption into Brahma occurs by means of Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70755-70866 confidence: medium
Aikatmyam is explained as perceiving one's identity with everything in the universe; this true knowledge brings about Emancipation or is Emancipation itself.
Aikatmyam is defined as perceiving identity with everything in the universe, and some men are described as identical with Brahma and without consciousness of self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70868-70974 confidence: medium
The note explains Tyaga as complete Renunciation in Samadhi, says Brahma is in that abstraction of Yoga, and defines Emancipation as existence in Brahma without dual consciousness of knower and known.
The footnote connects complete Renunciation in Samadhi with Brahma and defines Emancipation as existence in Brahma without dual consciousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70976-71087 confidence: high
The note describes Yoga training as merging senses into mind, mind into Understanding, Understanding into Soul or Ego, and Ego into the Supreme Soul, where Ego is viewed as Brahma.
The described Yoga training merges senses, mind, Understanding, and Ego successively into the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71089-71203 confidence: high
Brahmabhava is explained as understanding Brahma and attaining to Brahma; learned persons behold the highest end through scripture rather than physical eyes.
The Sacrifice of Self is explicitly defined as merging the Soul in the Supreme Soul, and Brahmabhava is described as attaining Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71205-71310 confidence: high
Brahma is not attained by terminable acts; Jiva reverts to Brahma by dispelling Ignorance through Knowledge, like finding a forgotten gold necklace already on the neck; realized persons and sages are mentioned.
The note says Jiva reverts to Brahma by dispelling Ignorance through Knowledge, and compares realization to finding a gold necklace already on one’s neck.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71426-71511 confidence: medium
A Jivanmukta remains subject to effects of past acts; if unable to cast off Yoga-puissance, he remains in one body for a century of Kalpas, passes through Mahar, Jana, Tapas, and Satya, and has Yoga-success without Brahma-sakshatkara.
The note distinguishes existence identical with Brahma and Brahma-sakshatkara from lesser Yoga-success.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71513-71606 confidence: medium
The note names seven regions and says a Yogin dying at the first stage ascends to heaven, falls to Earth, becomes an emperor, conquers Earth, ascends higher in Yoga, reaches Satya or Brahma, and may still return without Brahma-sakshatkara; Samadhi and awakening are glossed as destruction and re-creation of the universe.
Samadhi and awakening are glossed as moments in which the universe is destroyed and re-created, while realization moves toward identity with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72192-72314 confidence: high
A metaphorical reading identifies the three Asuras as Kama, Krodha, and Lobha; their being felled is explained as merging into pure chit and as spiritual destruction of evil passions.
The three Asuras are interpreted as Kama, Krodha, and Lobha, and their defeat is explained as merger into pure chit and restoration to purity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72540-72649 confidence: medium
A person emancipate in this life becomes so in Samadhi; the notes distinguish Jivan-mukti from Videha-kaivalya, bodiless emancipation, and mention freedom from rebirth.
The passage distinguishes Jivan-mukti from Videha-kaivalya and defines Brahma as non-dual knowledge without knower-known duality.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72651-72775 confidence: medium
The soul is described as weaving a cocoon with attributes or acts and thereby depriving itself of freedom; another note refers to a combination of Chit and Not-Chit.
The soul is said to bind itself like a cocoon; the Srutis are cited for the statement that the knower of Brahma becomes Brahma; knowing the Unmanifest is said to lead toward omniscience.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72777-72886 confidence: medium
Pranayama is explained as regulation of breaths and restraint of senses with mind; Dharana fixes the mind; one-pointedness removes consciousness of difference between Dhyatri, Dhyeya, and Dhyana.
One-pointed concentration is defined as a state where there is no longer consciousness of difference between Dhyatri, Dhyeya, and Dhyana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72888-72987 confidence: medium
The passage contrasts the ordinary doctrine of the Jiva-soul’s deathlessness with a statement that, when it becomes identified with the Supreme Soul, that alteration may be taken as its death.
The passage states that the Jiva-soul’s identification with the Supreme Soul may be taken as its death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72989-73095 confidence: medium
The note defines pairs such as knower/known, Soul/Prakriti, and knowledge/known, and says one who sees no difference regards all things as one and is identifiable with the Supreme Soul while appearing as Jiva.
A person who sees no difference between knower and known or related pairs is said to be identifiable with the Supreme Soul while still appearing as a Jiva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73097-73207 confidence: medium
Sulabha says the great primal elements are the same in this body and another body; the same Chit pervades each combination; Janaka and Sulabha are essentially the same person, and seeing difference indicates obscured vision.
The note explains Sulabha's point as showing that Janaka and Sulabha are essentially the same because the same elements and Chit pervade bodies; regarding them as different indicates obscured vision.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73436-73538 confidence: medium
The notes explain that after death everyone attains a new body; a creature cannot exist without bodily bonds except for those who attain emancipation through destruction of all acts.
The notes say emancipation is achieved by destruction of all acts and that the enlightened Jiva becomes free from the obligation of rebirth or renewed contact with body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73540-73651 confidence: high
Suka is explained as attaining universal Brahma and identifying himself with all things.
Suka is explained as attaining universal Brahma and identifying himself with all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73653-73774 confidence: high
Uparichara's highest end is explained as ascent to a spot higher than Brahman's region and identification with Brahma.
Uparichara is said to ascend higher than Brahman's region and attain identification with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73653-73774 confidence: high
Mahayajna is explained as Yoga; the Jiva-Soul is like a sacrificial libation, annihilated and merged into the Supreme Soul through Yoga.
Mahayajna is glossed as Yoga, in which the Jiva-Soul is like a libation and is annihilated and merged into the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73653-73774 confidence: medium
The deity is called the original home of the universe; at universal dissolution all things take refuge in the deity.
The note explains that at universal dissolution all things take refuge in the addressed deity, the original home of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73776-73877 confidence: high
The note says Hindu sages regarded heaven as momentary, sought immutable Brahman, and pursued identification with the Supreme Soul to prevent rebirth and attain Emancipation.
The note says the sought goal is identification with Brahma or the Supreme Soul, prevention of rebirth, and Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73879-73986 confidence: high
Emancipation is glossed as complete identification with the Supreme Soul.
Emancipation is glossed as complete identification with the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74229-74333 confidence: high
The note summarizes differing views of Jivatman, Supreme Soul, and the relation between Soul and the universe.
The note glosses existence in the one soul as realizing or trying to unite the Jiva-soul with the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 56988-57073 confidence: medium
When the Yogin withdraws and merges all principles into the Unmanifest Soul or Brahma, the twenty-fifth, Jiva or Purusha, also disappears into it; merged principles return to their progenitor.
The Yogin merges principles into the Unmanifest Soul or Brahma, and Jiva ceasing union with Prakriti becomes identifiable with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 57074-57125 confidence: medium
"Casting off that sense of meum ... and casting off Prakriti herself, I shall take refuge in Him who is auspicious." Jiva also says he will be united with Him and not with inanimate Prakriti.
Jiva seeks union with the auspicious Him and the narration says Jiva can attain identity with the Indestructible.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57130-57214 confidence: medium
Jiva becomes destitute of attributes after knowing Prakriti; when freed from Sattwa, Rajas, and Tamas and united in nature with the Supreme Soul, Jiva becomes identified with that Soul.
The passage states that Jiva, freed from the three attributes and united in nature with the Supreme Soul, becomes identified with that Soul and loses multifariousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57215-57280 confidence: medium
The passage states that through union with pure, intelligent, emancipated, unattached, striving, pure-deeded, unstained, and independent reality, the indwelling principle becomes correspondingly pure, intelligent, emancipated, unattached, striving, pure-deeded with blazing effulgence, unstained, and independent.
The passage repeatedly states that by uniting with pure, intelligent, emancipated, unattached, unstained, or independent reality, the indwelling principle takes on the same quality.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57282-57310 confidence: medium
Crossing the Ocean of Ignorance permits avoidance of rebirth and identity with the Supreme Soul; the Ocean is terrible, bottomless, and called the Unmanifest.
The passage explicitly links avoiding rebirth with attaining identity with the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCX / SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII; lines 57521-57565 confidence: medium
The mighty Wind, in eight forms, swallows the blazing seven-flamed fire and moves upward, downward, and transversely.
Fire, Wind, Space, Mind, Consciousness, Mahat-soul, and Universe are successively swallowed until the Universe is absorbed by Sambhu and only the Immutable remains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXII / SECTION CCCXIII / SECTION CCCXIV / SECTION CCCXV; lines 57631-57682 confidence: low
Those who transcend righteousness and sin attain an eternal, immutable, undecaying, immortal place; men of knowledge attain a faultless place beyond senses, ignorance, birth, and death, full of light dispelling darkness.
The passage says that high-souled persons who transcend both righteousness and sin attain an eternal, immutable, undecaying, and immortal place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIV / SECTION CCCXV / SECTION CCCXVI / SECTION CCCXVII; lines 57754-57835 confidence: medium
The text distinguishes Yoga with attributes, involving concentration on sixteen objects and breath regulation, from Yoga without attributes, involving destruction of difference between contemplator, object, and act, with subjugation of senses.
Yoga without attributes is defined as concentration that destroys difference between contemplator, contemplated object, and contemplation, and culminates in vision of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62139-62222 confidence: high
After four thousand celestial Yugas, universal dissolution occurs; the Manifest disappears into the Unmanifest, creatures are destroyed, and light, earth, and wind disappear.
The passage describes the destruction of creatures and elements, the disappearance of the manifest into the unmanifest, and the remaining state as darkness, water, and undifferentiated Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62527-62610 confidence: high
The passage describes cessation of separate conscious existence by identification with Supreme Brahman as the highest condition; the speaker links this with Achyuta and says he upholds Earth and Firmament as Adhokshaja.
The passage states that the cessation of separate conscious existence by identification with Supreme Brahman is the highest condition for a living agent.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62761-62840 confidence: medium
Janamejaya calls Narayana Supreme Lord and soul of all creatures, says all beings enter Narayana at the end of the Kalpa, and says discourse on Hari destroys sin and sanctifies listeners more than pilgrimage and ablution.
Janamejaya states that at the end of the Kalpa deities, Rishis, Gandharvas, and all mobile and immobile things enter Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62894-62942 confidence: medium
"He is the Actor; He is the Cause; and He is the effect." The passage also describes Madhava as pervading everything, affectionate toward worshippers, omnipotent, and the source whence all things spring.
Madhava is described as the Actor, the Cause, the effect, pervading everything, and the source from which all things spring.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV; lines 62945-63028 confidence: medium
The path of stainless beings freed from virtue and sin leads through Aditya as door; their bodies are consumed by his fire, they become invisible atoms, and they enter Aniruddha, Pradyumna, Sankarsana or Jiva, and finally Paramatma or Kshetrajna/Vasudeva.
Those on the path lose physical attributes, are reduced to invisible atoms or mind alone, and ultimately enter Vasudeva, described as the original refuge of all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI / SECTION CCCLII; lines 64038-64121 confidence: medium
The universe flows from the attribute-less Purusha and re-enters him at destruction; a person divests attributes by casting off bodily consciousness, sensory consciousness, acts, and truth and falsehood.
The infinite universe flows from Purusha and re-enters him when the time of destruction comes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI / SECTION CCCLII; lines 64038-64121 confidence: high
Realizing Purusha's subtle quadruple form as Aniruddha, Pradyumna, Sankarshana, and Vasudeva brings tranquility and leads to entering into and identifying with the one auspicious Purusha.
A person who realizes the subtle fourfold Purusha attains tranquility and enters into or identifies with him; the acting Soul attains emancipation by casting off acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63240-63311 confidence: high
The passage explains destruction as Earth merging into Water, Water into Heat, Heat into Wind, Wind into Space, Space into Mind, Mind into the Manifest, the Manifest into the Unmanifest, the Unmanifest into Purusha, and Purusha into the Supreme Soul; darkness then covers the universe.
The passage presents destruction as a chain in which elements and principles merge into progressively subtler principles ending in the Supreme Soul, followed by universal darkness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63397-63470 confidence: medium
The narrator states that Narayana assumes forms by inherent power and is the receptacle or soul of the Vedas, penances, Yoga, Sankhya, Para Brahman, Truth, Rita, Nivritti, and Pravritti.
Narayana is described as the soul, cause, receptacle, and refuge of Vedas, penances, philosophical systems, cosmic elements, time, ritual acts, and all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63473-63496 confidence: medium
"Those persons, however, that are devoted to Narayana with their whole souls at once attain to the highest end"; Janamejaya adds that devotion seems superior and dear to Narayana.
The passage says that persons devoted to Narayana with their whole souls at once attain the highest end and reach immutable Hari without three successive stages.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63583-63659 confidence: high
During a seventh birth of Brahma connected with a lotus from Narayana’s navel, Narayana declares the cult to Brahma; it passes through Daksha, Aditya, Vivaswat, Manu, and Ikshaku, spreads through the world, and will return to merge in Narayana at universal destruction.
The cult is said to return to Narayana and be merged in him when universal destruction comes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX; lines 63661-63726 confidence: medium
Sankhya, Aranyaka-Veda, and Pancharatra are said to be one whole; knowledge is compared to ocean waves returning to their source in Narayana.
Diverse knowledge is said to spring from Narayana and return to Narayana, using the simile of waves arising from and returning to the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVII / SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL; lines 63870-63953 confidence: medium
The passage states that Narayana is the sole object of exposition and worship in these systems, is the Supreme Soul pervading the universe, resides in hearts freed from doubt, is entered by devoted Pancharatra practitioners, and is the self and source of the universe.
The passage says that those devoted to Narayana according to the Pancharatra scriptures succeed in entering into Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI; lines 63956-64035 confidence: medium
Vaisampayana says Sankhya and Yoga speak of many Purushas, that the many have one origin in the Supreme Purusha, that the universe is identical with that one Purusha, and that the speculation occurs in the Vedas; he invokes Vyasa and introduces the discourse between Brahma and Mahadeva.
Brahma states that the many Purushas spring from the one Purusha and can enter that one Purusha if they divest themselves of attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXV / SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII; lines 57838-57896 confidence: medium
Knowing the symptoms, a cleansed-soul person should unite the soul with the Supreme Soul in Samadhi until dissolution; one desiring to live should abandon enjoyments, scents, and tastes, live abstinently, and fix the soul on the Supreme Soul to conquer death.
The passage says a person with Soul-knowledge conquers death by uniting the soul with the Supreme Soul and attains an indestructible state.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58038-58083 confidence: medium
The Eternal and Unmanifest Supreme Soul is said to be wrongly regarded as different from the Jiva-soul by the foolish, while the wise, including Sankhyas and Yogins, behold the two as one and the same.
The Jiva-soul and Supreme Soul are described as not truly different, and wise Sankhyas and Yogins regard them as one and the same.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58085-58135 confidence: high
Beholding the Supreme Soul, losing individuality, and becoming identified with the Supreme leads to omniscience and freedom from rebirth; Yajnavalkya summarizes the teaching on Prakriti, Jiva-soul, and the Supreme Soul.
The passage states that one who beholds the Supreme, loses consciousness of individuality, and becomes identified with the Supreme becomes omniscient and freed from rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58279-58328 confidence: medium
Yudhishthira asks about Emancipation without abandoning domestic life, casting off gross and subtle forms, and the supreme excellence of Emancipation.
Yudhishthira defines Emancipation as annihilation of the Understanding and asks how gross and subtle forms may be cast off.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII; lines 59519-59602 confidence: medium
Janaka says to behold self in all creatures and creatures in self, live like aquatic animals in water without being drenched, transcend pairs, and go to the next world like a bird soaring into the sky; he introduces an old saying of king Yayati.
Janaka teaches beholding oneself in all creatures and all creatures in oneself, and the old saying says the Supreme Soul exists in one’s Soul and equally in all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60280-60335 confidence: medium
Suka seeks no return to the ocean of diverse births, determines that Yoga is necessary, plans to cast off the body, become wind, and enter the solar effulgence.
Suka says he will cast off his body, enter the Sun's effulgence, and enter all creatures in the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXVII / SECTION CCCXXVIII / SECTION CCCXXIX / SECTION CCCXXX; lines 59980-60063 confidence: medium
Restraining the senses brings gratification like rain to a thirsty traveler and enables one to behold the soul embracing all objects and all objects in the soul.
The Supreme Soul is described as beginningless, formless, witness in the Jiva, and born as all creatures; the knower sees all objects in the soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII; lines 60338-60418 confidence: medium
"Ascending then from the breast of the Kailasa mountain, he soared into the sky"; the passage also says he entered space, identified himself with Wind, moved with the speed of wind or thought, and shone like fire or the Sun.
Suka transcends space, enters the element of space, identifies with Wind, and regards the three worlds as one homogeneous Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV; lines 60421-60506 confidence: medium
Bhishma says Suka casts off faults, Tamas, Rajas, and Sattwa, then dwells in the attributeless eternal station, Brahma, blazing like a smokeless fire.
Suka casts off qualities and sensory attributes, enters Brahma, enters the elements, becomes their soul, and acquires omnipresence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60596-60644 confidence: high
The Emancipate are defined as persons freed from enumerated attributes, acts, and gross bodily elements, and their ultimate end is called Kshetrajna.
Kshetrajna is apprehended by Knowledge alone; the Emancipate attain Him, and fully devoted persons enter Him and become merged in His Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII; lines 60858-60941 confidence: medium
The voice says the inhabitants enter the eternal deity of a thousand rays, are divested of senses, do not subsist on food, have winkless eyes and fragrant bodies, and worship only one God.
The voice says the inhabitants of White Island enter the eternal and illustrious deity of a thousand rays.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61284-61367 confidence: high
The deity describes his worshippers as lunar-complexioned, without senses or food, emancipated, concentrated on him, ascetically successful, freed from Rajas and Tamas, and able to enter and merge into his Self.
Devoted ascetic worshippers are said to be freed from Rajas and Tamas and to enter or merge into the deity’s Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61284-61367 confidence: medium
In universal dissolution, Earth disappears into Water, Water into Light, Light into Wind, Wind into Space, Space into Mind, Mind into Unmanifest Prakriti, and Unmanifest Prakriti into inactive Purusha; Vasudeva/Purusha alone is immutable.
At universal dissolution, elemental and subtle principles disappear successively into one another, ending in inactive Purusha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61368-61452 confidence: high
The speaker says that at the end of a thousand Yugas he will withdraw the universe and all creatures into himself, exist alone with knowledge as companion, and later create the universe again with that knowledge.
The speaker says he will withdraw all creatures into himself, exist alone, and later recreate the universe; creation and destruction recur like sunrise and sunset.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61453-61533 confidence: medium
Narayana says he and Arjuna will be called Narayana and Nara, will consume many Kshatriyas for the good of the world, will lighten Earth's burden, and that he will absorb the principal Sattwatas and Dwaraka into himself.
Narayana says he will absorb the principal Sattwatas and Dwaraka into himself, and that earlier appearances re-entered his Prakriti after accomplishing the good of the worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61535-61612 confidence: medium
Devotional reading or listening to the narrative is said to grant White Island, entry into Narayana, cure from illness, fulfillment of wishes, and the high end of worshippers.
The passage states that hearing or reading the narrative with devotion grants White Island, entry into Narayana, cure from illness, fulfillment of wishes, and the high end reserved for worshippers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61615-61669 confidence: medium
Janamejaya says beings are attached to prosperity-producing actions and that emancipation is the highest felicity, consisting in cessation of existence and entry into the great God of a thousand rays.
Janamejaya describes emancipation as cessation of existence and says emancipated beings enter the great God of a thousand rays; he also refers to annihilation of conscious existence by self-realisation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61851-61929 confidence: high
At the end of the Yuga the deity withdraws the universe into himself, sleeps, awakens at the beginning of another Yuga, and creates again.
The deity withdraws the universe into himself at the end of the Yuga, sleeps, awakens at the commencement of another Yuga, and creates the universe again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 44533-44593 confidence: medium
The passage orders senses, mind, understanding, Soul, and Supreme; gives an emanation sequence from Unmanifest to Soul, Understanding, and Mind; and says freedom from manifest things brings immortality.
The teaching describes casting off sense-objects and primordial matter, withdrawing objects into mind, mind into understanding, understanding into Soul, and Soul into the Supreme, with immortality as the result.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 44596-44678 confidence: medium
The passage describes Pure Knowledge or Brahma, mind as an attribute of Knowledge, the Understanding turning outward like a river from a mountain summit, and its withdrawal into attribute-free contemplation to know Brahma like gold on a touchstone.
The Understanding is withdrawn from outward objects, absorbed in attribute-free contemplation, and described as attaining Brahma or complete absorption.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44681-44766 confidence: medium
Brahma is known by inference and subtle intelligence rather than words; knowledge purifies understanding, understanding purifies mind, mind controls senses, and a detached contemplative person attains the Unchangeable Brahma.
After destruction of earthly objects and detachment, the person is said to attain absorption into the body of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44767-44778 confidence: medium
“a person, abandoning all distinctions (attachments), and betaking himself to penances, at last enters the indestructible Brahma which is divested of all attributes”
The person is said to enter indestructible, attributeless Brahma after abandoning distinctions or attachments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 45358-45387 confidence: medium
“Bhishma said, "A person of pure Soul, by extracting all his faults by their roots, succeeds in obtaining Emancipation.”
The passage describes uprooting faults, dissolving bodily connection, and attaining Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLIX / SECTION CCLX / SECTION CCLXI / SECTION CCLXII; lines 50549-50632 confidence: medium
Tuladhara describes abstention from enjoyments, then says that one who is fearless, not feared, without desire or aversion, and non-sinful toward creatures attains Brahma; a harsh person who troubles creatures like death attains a fearful state.
The passage links harmlessness and non-fear with attaining Brahma and describes the person who becomes the soul of all creatures and sees all creatures as identical with his own self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 51846-51902 confidence: medium
Those who conquer evil passions and become pure-hearted attain Infinity, gain knowledge of Brahma, behold everything as Brahma, and follow duties such as tranquillity, self-restraint, renunciation, devotion, and Samadhi for the knowledge of Brahma.
The passage says that pure-hearted persons attain Infinity, acquire knowledge of Brahma, and behold everything to be Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 51904-51940 confidence: medium
Kapila says complete renunciation brings sufficiency and highest contentment resting on Emancipation, described as absolute, the universal soul, identical with all mobile and immobile things, perfect felicity, without duality, Brahma, Unmanifest, and undeteriorating.
Complete renunciation is said to yield sufficiency and contentment resting on Emancipation, which is identified with the universal, non-dual Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 52305-52316 confidence: medium
Narada asks where the universe was created from, when all-embracing destruction comes, into whom it merges, and asks Devala to discourse.
Narada asks about all-embracing destruction and the being or source into whom it merges.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 52402-52432 confidence: medium
Jiva is described as no one's relation, alone, self-creating its body and happiness or misery, never born and never dying, and sometimes attaining the highest end when freed from the body.
Jiva, freed from body and acts, attains the highest end and Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52792-52875 confidence: high
"the entire universe rests on Vishnu"; he creates, withdraws, and casts forth creatures; "Into Hari all things merge at the universal destruction" and come forth again.
All things are said to merge into Hari at universal destruction and to come forth from him again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52941-53025 confidence: high
At universal destruction, those who consume gross, subtle, and karana bodies by Knowledge enter Brahma and their senses merge there; other Jivas revert in a subsequent Kalpa or take birth among men according to remaining acts.
Those perfected by Knowledge consume their bodies and enter Brahma; their senses merge there, and Vritra unites his soul with the supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53730-53813 confidence: medium
The deity is linked with Surya, solar garlands and standards, spirits and ghosts, bull-neck, bow, leaves and rags, gold, devouring all things, the soul of all things, the Hotri, Vedic mantras, white flags, the navel of the universe, and the five primal elements.
The deity is called Master of Time, embodiment of destructions, devourer of all things, and controller cooking creatures in the cauldron of Time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53814-53897 confidence: high
The deity is Desire, giver and killer of desires, discriminator between gratified and ungratified, all things, giver and destroyer of all things, evening sky hues, mighty and effulgent, cloudlike, and embodiment of eternity.
The deity is called all things, giver and destroyer of all things, creator and destroyer of living beings and the universe, and refuge of cosmic elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV / SECTION CCLXXXVI; lines 54176-54259 confidence: medium
Earth, Wind, Space, Water, and Light are named as great essences causing origin and destruction; living bodies arise from their combinations; creatures emerge from and resolve into them like ocean waves, and like a tortoise extending and withdrawing limbs.
The passage repeatedly describes creatures arising from the five essences and resolving back into them, and the formative virtues merging into the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56187-56262 confidence: medium
Narayana bears the practitioners to the Supreme Soul; after reaching it, they become the body of That, attain immortality, and do not return.
Those reaching the Supreme Soul become the body of That, attain immortality, and never afterwards return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56264-56342 confidence: medium
Bhishma says that when the Jiva-soul transcends Prakriti, it attains Brahma/Narayana beyond opposites; freed from merit and demerit, it enters the attribute-free Supreme Soul and does not return.
The passage says the freed Jiva-soul enters the attribute-free Supreme Soul and does not return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56344-56377 confidence: high
Sankhya is called the embodiment of Narayana and of the universe; Narayana causes creation to live, swallows everything at destruction, withdraws everything into his body, and sleeps as the inner Soul of the universe.
At the time of destruction, Narayana swallows everything, withdraws everything into his own body, and sleeps as the inner Soul of the universe.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55660-55713 confidence: medium
A fisherman raising a sunken boat is compared to the mind using Yoga-contemplation to raise Jiva from the world's ocean; rivers joining the ocean are compared to the mind in Yoga uniting with primal Prakriti.
The mind engaged in Yoga becomes united with primal Prakriti as rivers unite with the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55914-55987 confidence: medium
The Yogin immovably enters the self into the soul, unites the Jiva-soul with the subtle Soul in bodily loci, burns good and bad acts of mountain-like proportions, and attains Emancipation.
The passage describes the Yogin uniting the Jiva-soul with the subtle Soul in bodily loci and burning good and bad acts before attaining Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: high
A man practicing Yoga according to due rites casts off birth and death and happiness and sorrow; the highest fruit of Yoga is identification with Brahma.
Proper Yoga practice is said to cast off birth and death and culminate in identification with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: medium
The high-souled Yogin can enter into and come out of Brahma, Vishnu, Bhava, Dharma, Kartikeya, qualities, Prakriti, Siddhi, stars, snakes, Pitris, mountains, oceans, rivers, clouds, serpents, trees, Yakshas, directions, Gandharvas, and male and female persons.
The high-souled Yogin can enter into and come out of Brahma, named deities, qualities, Prakriti, celestial and terrestrial entities, and living categories.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXI / SECTION CCXII / SECTION CCXIII / SECTION CCXIV; lines 45471-45554 confidence: medium
Brahmacharya is called the means of attaining Brahma and the highest end, Emancipation; it is described as free from connection with vital breaths, mind, understanding, senses, and sensory perceptions, and attainable by understanding alone.
Brahmacharya is called the foremost religion and means of attaining Brahma and Emancipation, involving restraint from sensory passion and final freedom from rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 45562-45645 confidence: medium
Disciplined understanding controls the mind, the mind overpowers sense-objects, subdued senses become luminous and enter Brahma, Brahma manifests when senses withdraw into mind, and the soul is regarded as transformed into Brahma.
When the senses are withdrawn and destroyed, the soul returns to pure existence and is described as transformed into Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 45646-45727 confidence: medium
The yogin should regard a pure mind as identical with the object of desire; all things rest in pure mind or soul. The yogin who crosses Darkness or ignorance gains transcending effulgence, and the embodied Soul becomes Supreme Brahma, cause of the universe.
The passage states that when Darkness is transcended, the embodied Soul becomes Supreme Brahma, and Brahma is the deathless reality beyond attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45730-45815 confidence: medium
The embodied Soul divested of Rajas assumes a subtle form and moves in space; with mind unaffected by acts it merges in Prakriti, and after destruction of the gross body one who escapes the gross, subtle, and karana bodies attains Emancipation.
The embodied Soul is said to lose its subtle form and become merged in Prakriti after renunciation, while a further escape from three bodies leads to Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45816-45858 confidence: medium
Those devoted to knowledge free themselves from the world of mortals, cast off attachments, partake of Brahma's nature, and attain the highest end.
Practitioners cast off attachments and desires, partake of the nature of Brahma, realise Brahma in their souls, become immutable, and do not return to earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49070-49153 confidence: medium
The ascetics are described as visible in the firmament as luminous bodies; an aged or diseased person should abandon forest life, perform a one-day sacrifice giving all possessions, perform his own Sraddha, and devote himself to his self.
The fourth mode requires giving up attachments, devotion to the self, assurance to creatures, and culminates in regions of effulgence and attainment of the Infinite.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV / SECTION CCXLVI; lines 49313-49385 confidence: medium
The Yogin merges senses and objects into the inner Soul, reflects on the three states of consciousness, abstains from enjoyment, becomes tranquil, and obtains immortality; the person enslaved to senses meets death.
The Yogin merges senses and objects into the inner Soul, identifies with Brahma's self, becomes tranquil, and obtains that to which immortality inheres.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL / SECTION CCLI; lines 49702-49781 confidence: medium
"There is only one kind of bondage in this world, viz., the bondage of desire"; the desire-free wise person is likened to the Moon emerged from murky clouds.
Desire is called the only bondage; the desire-free person attains the status of Brahma, and the Soul is described as identical with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46079-46096 confidence: medium
Janadeva says that if emancipation is such, then religious acts and vows end only in annihilation, and he asks what use remains for distinguishing heedfulness from heedlessness.
Janadeva states conditionally that if emancipation is such, religious acts and vows would end only in annihilation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46182-46266 confidence: high
“As small rivers falling into larger ones lose their forms and names” and the larger ones enter the ocean, so occurs the extinction called Emancipation.
Jiva is received into the Universal Soul, its attributes disappear, and the rivers-ocean image describes loss of forms and names.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 47223-47304 confidence: medium
The universe “has been thrown into Time's conflagration” which is dreadful, hidden, continuously burning, and endless.
The discourse personifies or abstracts Time as universal, masterless, unavoidable, cooking and sweeping away all beings, wealth, rank, and life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII; lines 47994-48049 confidence: high
All mobile and immobile things on earth disappear into earth's substance; earth is bare like a tortoise shell.
Elements and faculties are successively absorbed, and the passage culminates with Iswara swallowing non-existence into his Soul and all existent creatures being withdrawn into Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48253-48338 confidence: medium
After the five elements come under sway, conquest of Understanding brings omnipotence and perfect knowledge, and the Manifest merges into the Unmanifest or Supreme Soul from which the world emanates.
After conquest of Understanding, the Manifest is said to merge into the Unmanifest or Supreme Soul from which the world emanates.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48339-48387 confidence: medium
A Yogin free from attachment and pride, beyond pairs of opposites, without wrath, hate, or falsehood, friendly even to one who harms him, restraining speech, acts, and mind, and uniform toward all creatures, approaches Brahman.
The disciplined Yogin is said to approach the presence of Brahman, win Emancipation, and attain Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVI / SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX; lines 48573-48656 confidence: medium
Those with wisdom see equally; one who beholds one's own Soul in all things and all things in one's own Soul attains Brahma, and realizing identity with all things brings immortality.
The passage says that seeing one's own Soul in all things and all things in one's own Soul leads to Brahma, and realizing the identity of all things with oneself leads to immortality.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL; lines 48657-48661 confidence: low
"by attaining to that indestructible essence, gives up for good both life and birth."
The passage links attainment of an indestructible essence with the permanent cessation of life and birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL; lines 48663-48746 confidence: medium
Vyasa says he has answered according to Sankhya and will now expound Yoga; he defines foremost Knowledge as union of Intellect, Mind, senses, and the all-pervading Soul.
Knowledge is defined as a union of faculties with the all-pervading Soul, and six months of isolated practice is said to lead to equality with the Indestructible.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL; lines 48747-48774 confidence: medium
Bhishma says that wise persons ascertain the Rishi's words from preceptors, reflect on them, and attain equality with Brahman until universal dissolution swallows all existent beings.
Bhishma says wise persons who learn and reflect on the Rishi's words attain equality with Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI; lines 48777-48839 confidence: medium
The man of knowledge remains existent forever like the dark-fortnight moon in subtle form; Yajnavalkya is mentioned; the man devoted to acts is compared to the new-born moon like a bent thread.
The man of knowledge is said to remain existent forever without destruction, like the moon on the last day of the dark fortnight in a subtle form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII; lines 41953-42002 confidence: medium
“Like a person plunging in the hot season into a cool lake, I have now entered into Brahma”; the speaker also says he has abstained from work and freed himself from grief.
The speaker says that after abandoning thirst and killing desire he has entered Brahma and the immortal city of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI; lines 42680-42723 confidence: medium
When an animal dies, life is not seen leaving; breath leaves and internal heat is extinguished.
The passage repeatedly treats death as breath leaving, heat extinguishing, and bodily elements separating; analogies of water and flame losing separate existence reinforce dissolution into like elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 42726-42784 confidence: medium
Bhrigu says heat or fire sustains Prana and the other breaths and is called life or the living agent; when heat is extinguished through suppressed breath, the frame loses animation and becomes earth.
The body becomes earth; breath mingles with space; heat follows breath; space, air, and fire mingle, while water and earth exist together as earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 42894-42948 confidence: medium
Bhrigu distinguishes the Manifest from the Unmanifest, says faith is needed for subtle sense, teaches uniting mind with Prana and holding Prana within Brahma, and states that detachment and Renunciation lead to absorption into Brahma; purity, good behavior, and compassion are indications of a Brahmana.
The passage states that dissociation from attachments may lead to absorption into Brahma and that Brahma can be attained by the path of Renunciation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 43358-43442 confidence: medium
Earth, air, space, water, and light are called Great Creatures and the origin and destruction of created objects; elements return to their source like ocean waves; the Supreme Soul creates and withdraws like a tortoise.
Created objects arise from primal elements and return to their source; the Supreme Soul creates objects and withdraws them into himself; the universe arises from and subsides into intelligence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 43443-43526 confidence: medium
The passage says restraint of sense-rays by the mind makes the Soul manifest like a lamp in a covering vessel; it then praises renunciation, penance, study of the Soul, and nonattached conduct like an aquatic fowl over water.
The passage describes the seeker as regarding himself as the Soul of all creatures and says those who know the Soul as freed from worldly objects and as One obtain high knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 43537-43594 confidence: medium
Rishis with hearts set on Emancipation are freed from worldly faults, do not return for rebirth, and live in their original Soul-state.
The practitioner’s mind is said to be undividedly united by meditation with the Supreme Soul, and liberated sages live in their original Soul-state.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIII / SECTION CXCIV / SECTION CXCV / SECTION CXCVI; lines 43597-43670 confidence: medium
After mastering desire, the Reciter casts off life-breaths, enters the Brahmic body or goes upward to Brahma without rebirth, and attains the pure, immortal, stainless Soul.
After mastering desire, the Reciter casts off life-breaths and may enter the Brahmic body, later described as attaining the pure immortal Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: medium
"They that seek Emancipation have not to return from space. On the other hand, they attain to Brahma."
Those seeking Emancipation do not return from space and attain Brahma, the refuge of Emancipation beyond sensory attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCV / SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII; lines 43719-43754 confidence: medium
The Reciter who becomes identified with his Soul goes to the supreme region and never feels sorrow; in comparison with that foremost region all other regions are called hell.
Bhishma says the Reciter who becomes identified with his Soul goes to the supreme region and never again feels sorrow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 44125-44154 confidence: high
The same regional-attribute result applies for Soma, Vayu, Earth, and Space; if freed from attachment and seeking the Supreme Immutable, the reciter enters That.
A detached reciter who seeks the Supreme Immutable is described as losing separate consciousness and attaining absorption into the One Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / SECTION CC; lines 44157-44247 confidence: medium
A fiery flame of great splendour pierces the Brahmana's crown, ascends to heaven, and enters Brahman's self; Brahman welcomes it, says reciters reach the same end as yogins, tells it to dwell in him, and the Brahmana and monarch enter the Creator or divine Grandsire.
Brahman says 'Dwell thou in me'; the Brahmana enters the Creator's mouth, and the king enters the divine Grandsire in the same manner.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 30204-30269 confidence: medium
For Vanaprastha, the passage describes rites including matted locks, regeneration, sacred fire, Vedic study, completion of Garhasthya duties, going to the woods with or without wife, study of Aranyakas, withdrawal from worldly affairs, and possible absorption with the eternal Soul.
Both the forest recluse and the mendicant Brahmana are said to attain absorption with the eternal Soul that knows no decay.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 28127-28184 confidence: medium
Yudhishthira calls Krishna the One Being, the refuge of worshippers, Creator of the Universe, soul of the Universe, and the one from whom the Universe has sprung.
The hymn says the universe has sprung from Krishna and that he is also its dissolution, creator, and controller.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28364-28399 confidence: medium
“As soon as the Sun, passing the solstitial point, entered in his northerly course,” Bhishma, with concentrated attention, caused his soul to enter its independent and absolute state.
The passage links the Sun’s northern course, Bhishma’s concentrated attention, and the soul entering its independent and absolute state as he casts off the body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28401-28483 confidence: medium
The passage says gods and Rishis do not fully know the addressed deity; worlds and created things live in him and enter him at dissolution; created things in him are compared to gems or flowers strung on a thread.
The passage states that all worlds and created things live in the deity and enter him at dissolution; it also says the universe lies within him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28568-28651 confidence: medium
The hymn calls the deity the soul, creator, and destroyer of all creatures; says everything is in him, from him, and that he is everything; identifies him with the universe, dissolution, three worlds, directions, and a cosmic body spanning heaven and earth.
The deity is called creator, destroyer, dissolution of all things, and the one receptacle of all.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28568-28651 confidence: high
Those who worship Govinda are freed from fears; one bow to Krishna equals ten Horse-sacrifices, and the person who bows to Krishna escapes rebirth.
The hymn states that bowing to Krishna lets a person escape rebirth and that devotees enter Krishna's self after death like libations entering fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 28992-29041 confidence: medium
Bhishma salutes Krishna and calls him the origin and dissolution of all worlds, creator, destroyer, universal soul, and source of the universe.
Bhishma explicitly calls Krishna the origin and dissolution of all worlds, creator and destroyer, universal soul, and end of created things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 26328-26410 confidence: high
Yayati’s old discourse is cited; one may withdraw desires like a tortoise drawing in its limbs, and absence of fear, desire, hate, and harmful conduct is linked with attaining Brahma.
Yayati’s discourse is invoked for withdrawing desires like a tortoise, and the passage links desirelessness, non-harm, and withdrawal from attachments with Brahma and annihilation of separate existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 26413-26494 confidence: medium
Vyasa says all is destiny; born creatures display union and then dissolution: 'Like bubbles in the water they rise and disappear.'
Vyasa explicitly says born creatures first display union, dissolution comes at the end, and union ends in dissolution as life ends in death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: medium
Karna enters Surya; Shakuni is absorbed into Dwapara; Dhrishtadyumna enters the deity of fire; the sons of Dhritarashtra are called Rakshasas and, sanctified by weapon-caused death, attain Heaven; Kshattri and Yudhishthira enter the god of Righteousness.
Several figures enter deities; Vasudeva is specifically a portion of Narayana and enters Narayana, while Kshattri and Yudhishthira enter the god of Righteousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 23604-23667 confidence: medium
Regions of felicity that reward Righteousness are not eternal; desireless Righteousness is eternal and has the eternal reward of identity with Brahman, while Heaven gained by desire for fruit is not eternal.
The passage distinguishes desireless Righteousness from reward-seeking righteousness and says the former has the eternal reward of identity with Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24430-24542 confidence: medium
Bhava is explained as the source from which all things arise and into which all things merge at universal dissolution, or as mere existence.
Bhava is explained as that from which all things arise and into which all things merge when universal dissolution comes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25518-25649 confidence: medium
In Yoga or Samadhi, loss of body-consciousness brings temporary Moksha; purified minds behold regions of supreme felicity, identified as Brahma's felicity.
Loss of body-consciousness in Yoga or Samadhi is said to bring temporary Moksha and sight of regions of supreme felicity, identified with Brahma's felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26266-26393 confidence: high
A person identified with Brahma leaves no trace; deities desire a fixed abode such as heaven or a felicitous place.
A person who becomes identified with Brahma is said to leave no trace behind.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26637-26732 confidence: medium
Sarva is source of all existent and non-existent things and their merger at universal dissolution; Sambhava takes birth by His own will and is untouched by acts; Bhuvana attaches fruits to acts, through which creatures receive weal and woe.
Sarva is glossed as both source of all existent and non-existent things and that into which they merge at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 16556-16610 confidence: medium
Year-long adoration of Krishna as Pundarikaksha gives memory of past births and gold; daily worship as Upendra gives identity with him; after worship, one should feed Brahmanas or give them ghee.
Daily worship of Krishna as Upendra is said to lead to identity with him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21094-21177 confidence: high
Vasudeva is called foremost object of worship, highest energy, penance, Brahma, refuge, god of gods, father of creatures; creatures arise from him at the primal Yuga and disappear in him at its expiration.
Creatures spring from Vishnu at the primal Yuga and disappear in him at the expiration of a Yuga; he is also called the receptacle into which all things sink at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21346-21429 confidence: high
He grants happiness even to foes such as Sisupala, supports and feeds the universe, honors deities, Pitris, and worshippers, accomplishes others’ purposes, withdraws all at universal dissolution, and has the waters for home or refuge.
The central figure withdraws all things into himself at universal dissolution and swallows all things at the end of every Kalpa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21430-21514 confidence: high
"He on whom all things rest"; "all things reside when the universal dissolution comes"
All things are said to reside and merge in the praised figure at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21683-21766 confidence: medium
“in whom all creatures dwell,” “mind dwells in all things,” and “takes away the sins of all who seek refuge”
The passage says all created things dwell in him and that foremost beings merge in him when they achieve emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21852-21935 confidence: medium
The praised figure is heroic, truthful, devoted to truth and righteousness, sought by those seeking emancipation, worthy of offerings and adoration, and beneficial to all; the gloss also says the universe proceeds toward him at dissolution.
The praised figure is associated with the universe proceeding to him at dissolution, existing when all things are dissolved, and gulping down all creatures at universal dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 19534-19551 confidence: medium
The observance of fasts, glossed as subjugation of the senses, is the Brahmana's duty; proper observance of duties leads to identity with Brahma.
The passage states that proper observance of all duties leads the Brahmana to identity with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 19641-19724 confidence: medium
Nivritti is described as existing for emancipation from rebirth by absorption into Brahman; its follower practices compassion, stays nowhere more than one day, and releases attachment to habitation, water vessel, robe, seat, triple stick, bed, fire, and chamber.
The passage states that the renunciant merges the existence of his own soul into the Supreme Soul and describes Nivritti as emancipation by absorption into Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 9995-10077 confidence: low
Giving food leads to an excellent place hereafter; sweet food yields heavenly residence; food is life-breath, the origin of creatures, source of happiness, religion, wealth, health, Earth, Heaven, Firmament, and Amrita according to the Lord of all creatures.
The Lord of all creatures is reported to have said in a former Kalpa that food is Amrita, the source of immortality.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 12390-12452 confidence: high
The deities approach Rudra anxiously, bow and address Rudra and Uma seated together, describing both as beings of severe penance and irresistible energy and warning that their offspring would consume the three worlds.
The deities warn that the union and offspring of Rudra and Uma would consume the three worlds and scorch or burn the universe because of the pair's irresistible energies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34295-34407 confidence: medium
Nirakarasritena is explained as reliance on Brahman through Samadhi, suspension of bodily and mental functions by Yoga, and arrival at perfect unconsciousness.
The notes describe final emancipation or absorption into Brahman, knowledge of Brahman, and Jiva's true status as Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34409-34527 confidence: high
Brahman is glossed as the one receptacle of all things; Yoga is described as gradual merging of the grosser into the subtler before absorption into Brahman.
Nirvana is explained as cessation of separate existence by absorption into universal and eternal Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34529-34642 confidence: medium
Life-breaths regulate worldly life and are attached to the Soul; Udana controls the breaths, penance controls Udana, and penance destroys rebirth and leads to absorption into Brahman.
Penance controls Udana, destroys the round of rebirths, and leads to absorption into Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34763-34881 confidence: high
When the individual soul became merged into the Supreme soul, she became identified with Brahman.
The individual soul is said to merge into the Supreme soul and become identified with Brahman; beings also return to and merge in Brahman when acts cease.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34763-34881 confidence: low
These should be regarded as not really different from the mind and as having no real existence beyond the mind.
The passage explains certain things as created by the mind, as having no real existence beyond the mind, and refers to attenuation of all things by absorption into the mind.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34993-35104 confidence: high
Purusha can mean the body-conscious individual self; true knowledge destroys this condition, identifying the person with the universe and assimilating him to Brahman. Dream unreality is used to explain tranquility and non-attachment.
True knowledge destroys the body-conscious condition of Jiva, and the knowledgeable person identifies with the universe and assimilates to Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2655-2732 confidence: high
Rudra is said to destroy creation with mobile and immobile beings, taking the forms of Kala, the Samvartaka cloud, and all-consuming fire; Siva stands at the end of the Kalpa withdrawing all things into himself.
Rudra destroys creation as Kala, Samvartaka cloud, and all-consuming fire, while Siva withdraws all things into himself at the end of the Kalpa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: medium
Overwhelmed by sorrow and despair, the speaker took refuge in the Formless, gave up the world with its joys and sorrows, practiced the path, attained success through tranquility of soul, and says he will not return before absorption into eternal Brahman.
The speaker expects absorption into eternal Brahman and attainment of the unmanifest aspect of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2989-3072 confidence: high
Tandi salutes the addressed figure as holiest, refuge, supreme Truth, giver of Nirvana, and incomprehensible to Brahma, Indra, Vishnu, Viswadevas, and great Rishis; he also says everything flows from and rests on it.
The passage repeatedly states that everything flows from the deity, rests upon it, and disappears in it, and also calls it Oneness and cessation of individual existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 3073-3155 confidence: high
"Riding on the car made of Om, those men enter into Maheswara"; the deity is also called the Aditya door of Devayana and the Chandramas door of Pitriyana.
Breath-regulating meditators enter Maheswara on the car made of Om, and later the passage links the deity with emancipation from rebirth and annihilation of Prakriti elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3277-3360 confidence: high
The addressed deity is praised as Rudra, source and return of worlds, soul of creatures, Hara, and great Sarva; the speaker says hearing the thousand and eight names brings fulfillment of wishes.
All worlds are said to start into existence from the deity and to return to the deity when they cease to exist.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3361-3444 confidence: high
The deity is addressed as highest Mantra, soul-philosophy, cause of the universe, universal destroyer, and Supreme Brahman.
The deity is both cause of the universe and universal destroyer, with ceased things merging into the deity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3445-3529 confidence: medium
The addressed figure is praised as vast, universe-swallowing, seed of the universe, bull-mounted, Agni-souled, Surya, recipient of Vishnu's adoration for the discus, sacrifice in Vishnu's form, ocean, Barabanala fire, Wind, and Agni receiving sacrificial libations.
The addressed figure has a universe-swallowing mouth and is that into which all things merge when dissolution overtakes them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3530-3613 confidence: medium
The deity lives through the night after universal dissolution, wields Pinaka, shoots at Daityas, is Hanuman aiding Rama against Ravana, is lord and member of the Ganas, and is Death.
The deity is said to live during the night that follows the universal dissolution and is also called the universal slayer in the form of Death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3698-3781 confidence: medium
The addressee is described as the universe's navel, the grower of sacrificial fruits, sacrificial faith and devotion, the artificer of the universe, all immobile things, the beginning of all things, the one who unites Jiva with Supreme Brahman through Yoga, eternal Time, fourth-age deity, and Tortoise form.
The passage states that the deity unites Jiva with Supreme Brahman through Yoga and is identifiable with that Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium
The deity wears mail, has arms able to grind foes, is adored by Suparvan, grants and bears the power of upholding all things, is pure and steady, bears a trident competent to destroy all things, and grants bodies to those in the universe of birth and death.
The deity both upholds all things and bears a trident competent to destroy all things; elsewhere in the same passage he is called destroyer of all things and cause and effect.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4011-4093 confidence: medium
The addressee is described as half male and half female, golden-bodied, pure joy, foundation of Pradhana, facing every direction, three-eyed as Sun/Moon/Fire, soul of mobile beings, and giver of immortality as Emancipation.
The being is called giver of immortality in the form of Emancipation, the door of Emancipation, and Nirvana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4094-4141 confidence: high
The addressed being transcends senses, takes the form of celestial Rishis like Narada, grants boons to deities and Asuras as Brahman and Rudra, rules their hearts, receives the universe at dissolution, has a body made of all deities, is self-sprung, and is of the form of immobile things.
The passage states that the universe enters the addressed being when dissolved and also calls him the cessation of all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4143-4218 confidence: medium
Devotion to Bhava or Rudra is described as rare, arising through grace after purification across many births; devotees identify with Mahadeva and are rescued from the world and rebirth.
The passage says devotion arises through Rudra's grace, devotees identify themselves wholly with Mahadeva, and the great deity frees creatures from rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 30120-30131 confidence: medium
One who understands duties casts off qualities and understanding, has sins destroyed, transcends the qualities, and enters the Kshetrajna.
The passage says that after casting off qualities and having sins destroyed, one transcends the qualities and enters the Kshetrajna, who is identified as the Supreme Lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 30367-30417 confidence: medium
The passage says that freedom from desire, contempt, mineness, egoism, opposites, rites, and action leads to assimilation with Brahman or emancipation; it also mentions understanding Pradhana in all entities.
A person who neither desires nor despises and who is free from mineness and egoism is said to become eligible for assimilation with Brahman or emancipated.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 30420-30457 confidence: medium
Some learned men assert unity of Kshetrajna and Nature; Brahma rejects simple formulations and states that distinction, association, unity, and diversity should be known regarding Purusha and Nature.
The passage discusses unity, diversity, distinction, and association in relation to Purusha and Nature and uses analogies to describe their relation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: high
Entities dissolve first, then qualities, then five elements; gods, humans, and other beings spring from Nature; creations dissolve into the five great elements like billows in the ocean; release from the elements leads to the highest goal.
Created things dissolve into the five elements, and beings born from the Unmanifest are said to attain the same again through release and purity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28332-28418 confidence: medium
“He who becomes absorbed in the one receptacle ... will succeed in crossing his bonds.”
The passage links absorption in the one receptacle, abandonment of body-and-mind purposes, cessation of separate existence, and attainment to Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28419-28501 confidence: medium
The highest goal is eternal Brahman, where one casts off the body, attains immortality, and becomes always happy.
The goal is described as eternal Brahman, reached by casting off the body and attaining immortality and happiness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 36696-36782 confidence: medium
Narada predicts Dhritarashtra’s high goal with Gandhari, Pandu’s assistance, Kunti’s otherworldly residence with her husband, Vidura’s entry into Yudhishthira, and Sanjaya’s ascent through meditation.
Narada states that Vidura will enter the high-souled Yudhishthira.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 28854-28900 confidence: medium
The Brahmana introduces the ancient Chaturhotra sacrifice and identifies agent, instrument, action, and Emancipation as four sacrificing priests enveloping the universe.
Emancipation is named among the four priests and later described as cessation of separate existence, while Narayana is called the soul of all.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 28903-28950 confidence: medium
The discourse says sinful, auspicious, unrestrained, and disciplined conduct arise through action, desire, and sense-control; one becomes a Brahmacharin by subduing the senses, casting off vows and actions, and taking refuge in Brahman.
The passage describes becoming a Brahmacharin through sense-subjugation, taking refuge in Brahman alone, identifying with Brahman, and being rapt in Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 37087-37141 confidence: high
Vidura gazes steadily at the king, stands motionless in Yoga, “entered the body of Yudhishthira, limb by limb,” and unites life-breaths and senses with the king’s.
Vidura enters Yudhishthira’s body by Yoga-power, joining life-breaths and senses, while Vidura’s former body becomes lifeless.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: medium
One fire is described as having a good mind; the five senses are its fuel, the seven forms of Emancipation are seven initiations, qualities are fruits, guests eat the fruits, Rishis accept hospitality, and after worship they become annihilated, whereupon another forest shines forth.
The great Rishis, after receiving worship, become annihilated, and then another forest shines forth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: high
Those whose wishes are reduced and whose sins are burnt by penances merge in their souls and attain Brahman; tranquillity is praised by those conversant with the forest of knowledge, and Brahmanas live directed by the Kshetrajna.
Those with reduced wishes and sins burnt by penances merge themselves in their souls and attain Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 29017-29100 confidence: medium
The Brahmana denies attachment to sense perceptions and purposes, attributes desire and aversion to Nature, and compares non-taint to water on lotus leaves.
The Brahmana's opening non-attachment and the Yati's teaching on Atman culminate in a conclusion about subtle Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 37207-37264 confidence: high
Vyasa asks whether Dhritarashtra has learned how Vidura, Dharma’s self, left this world; he says the deity of Righteousness was born as Vidura through Mandavya’s curse and describes Vidura’s intelligence and penances.
Vyasa says Vidura left this world and later entered Yudhishthira’s person.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 29360-29383 confidence: medium
One knowledge is worshipped with numerous symbols; tranquil understanding attains one entity “even as numerous rivers all meeting the Ocean.”
Those with tranquil understanding attain one entity like rivers meeting the Ocean, and the lady is told she will come into the Brahmana's soul if her heart is intent on the real entity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 29386-29431 confidence: medium
The holy one says the mind of the Brahmana's wife became beyond Kshetrajna upon the destruction of Kshetrajna through knowledge of Kshetra.
The holy one says the wife's mind became beyond Kshetrajna upon the destruction of Kshetrajna because of knowledge of Kshetra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29434-29524 confidence: medium
The preceptor says the teaching was declared by Brahma, practiced by Rishis, grounded in Vedic knowledge, and that knowledge and renunciation are supreme.
The preceptor states that knowledge and renunciation are supreme and that one without covetousness or mineness becomes identifiable with Brahman and is freed from misery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 29875-29960 confidence: medium
At universal dissolution, fear comes on living creatures; every existent object is dissolved into that from which it is produced, in reverse order of creation; wise men with powerful memory never dissolve.
The passage explicitly states that all existent objects dissolve into what produced them and that dissolution reverses creation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 29961-30031 confidence: medium
The learned man absorbs desires into himself "like the tortoise withdrawing all its limbs" and through restrained desire, meditation, and goodwill becomes fit for assimilation with Brahman.
The contemplative practitioner becomes fit for assimilation with Brahman, sees self in self and in all creatures, and is identified with multiple divine forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 6957-7048 confidence: medium
Panchachuda lists the destroyer, wind, death, nether legions, an oceanic equine mouth vomiting flames, razor-sharpness, poison, snake, and Fire as existing in union in women.
Panchachuda states that destructive or dangerous forces and objects, including death, poison, snake, and Fire, exist in a state of union in women.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38232-38348 confidence: high
Yudhishthira is called Dharma's self, Vidura is Dharma born as a Sudra through Rishi Animandavya's curse, and Vidura leaves his human body and enters Yudhishthira's body, strengthening him.
Vidura, identified with the same essence as Yudhishthira through Dharma, leaves his human body and enters Yudhishthira's body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38350-38400 confidence: low
The note tentatively explains that beings spring from the unmanifest and disappear again into the unmanifest; it also discusses uncertain readings and emancipation/renunciation.
The note states that beings spring from the unmanifest and disappear once more in the unmanifest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 29828-29854 confidence: medium
Those who understand, practice meditation and Yoga, are truthful, sense-controlled, knowledgeable, free from cupidity, wrath, egoism, and attachment, are said to be in Him and to attain the status of Greatness.
Practitioners who are devoted to Yoga and free from egoism and attachment are said to be in Him and to attain the status of Greatness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38909-38971 confidence: medium
Four wives ascend the funeral pyre and are consumed with the body; Arjuna burns the body with scents and perfumed wood; Samans, wailing, and burning wood are heard; boys of the Vrishni and Andhaka races headed by Vajra and ladies offer water oblations.
Four wives ascend the funeral pyre, are consumed with their lord's body, and are said to reach the same regions of felicity as he does.
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The Markandeya Purana A DISQUISITION ON THE SOUL. 191 / CANTO XXSVlII. / YOGA OE EELIGIOUS DETOTION. / Canto XXXIX.; lines 10544-10588 confidence: medium
The speaker says a yogi's removal of ignorance through knowledge is mukti, described as union with Brahma and separation from the three qualities of Nature. He also says final emancipation comes from religious devotion, devotion from knowledge, knowledge from suffering, and suffering from self-engrossment.
Mukti is described as union with Brahma, and the devotee may attain eternal identity with Brahma.
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The Markandeya Purana AILMENTS CONNECTED WITH TOGA, / CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL; lines 11065-11155 confidence: medium
The heading summarizes Dattatreya expounding the yogi’s course and final emancipation; Alarka asks to hear about the yogi’s religious course while pursuing the way to Brahma.
The introductory summary states that Dattatreya explains how the yogi attains final emancipation from existence, and Alarka frames the course as the way to Brahma.
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The Markandeya Purana Canto CI. / Canto Oil. / THE MERITS AND OLORT OF THE VEDAS. / Canto CIII.; lines 30508-30602 confidence: medium
Brahma thinks creation may be destroyed through the Sun’s intense glory; the Sun is “the cause of creation, dissolution and permanence.”
The Sun is identified as cause of creation, dissolution, and permanence, and Brahma says the Sun’s power enables creation, continuance, and dissolution.
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The Markandeya Purana Canto CXXXVII. / MST OF THE EIGHTEEN PHEANAS. 685 / CANTO CXXX?IL / ENGOMIUM ON THIS PUEANA.; lines 37803-37854 confidence: high
The person who hears the whole Markandeya Purana, and the one who recites the poetical work properly, is not to be lamented and is described as endowed with purified perfection and present in Svarga and other worlds with Indra.
The beneficiary is described as enjoying delights and the earth and then attaining supreme union with the universal soul.
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The Markandeya Purana CANTO JDXXXVIir. / For hhal0nga read hha^vdnga, / Canto LXXXIX. / CANTO LXXXIX.; lines 27779-27945 confidence: high
The goddess declares that she alone exists and that the other goddesses have divine power from her; Brahmani and the other goddesses are absorbed into her breasts, and Ambika remains alone.
The goddess says the other goddesses derive power from her; Brahmani and the others are then absorbed into her, leaving Ambika alone.
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The Markandeya Purana CANTO osxxnr. / Canto CXXXVII. / MST OF THE EIGHTEEN PHEANAS. 685 / CANTO CXXX?IL; lines 37744-37800 confidence: high
The passage mentions gratifications to brahmans, gifts by kings, and describes the Purana as connected with the Veda and Dharma-sastras.
The passage says that hearing the Purana yields religious aims, final emancipation, purification, Vishnu’s eternal world, and supreme union with the universal soul.
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The Markandeya Purana CANTO XCIX. / HYMN TO AGKI. / CANTO XOI'X. / HYMN TO AGNI.; lines 29747-29804 confidence: medium
Agni matures what is eaten and drunk, matures crops, nourishes the world, and is cloud, wind, and crop-producing seed.
Agni is identified with the whole universe, Destiny, time divisions, light, sun, day, night, and sustaining natural forms.
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The Markandeya Purana Canto XL VI. / Prakyiti. t Prakyita. J Purusha. § Paresa. / CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE.; lines 12395-12440 confidence: medium
The divine-year computation is stated as eight hundred thousand plus fifty-two thousand years; a day of Brahma is this period multiplied fourteen times, and dissolution occurs at its termination.
Dissolution is declared at the termination of Brahma's day, and the three worlds are described as dissolved into one ocean during Brahma's night.
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The Markandeya Purana Canto XL. / AILMENTS CONNECTED WITH TOGA, / CANTO XL. / INDICATIONS OF UNION WITH BFAHMA.; lines 10985-11062 confidence: high
An impure lump of gold purged by fire unites with another lump into one without difference; likewise, the ascetic whose faults are burnt by the fire of religious devotion unites with Brahma.
The yogi or ascetic is repeatedly described as uniting with Brahma, attaining sameness in the Supreme Soul, and never acquiring a separate existence, with similes of fire joined to fire and water joined to water.
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The Markandeya Purana CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI.; lines 11158-11217 confidence: medium
Control of speech, actions, and mind defines the three-control ascetic; the passage describes the universe as composed of the Supreme Soul and says the purified person to whom clods and gold are alike ceases to be born again after comprehending the supreme eternal immutable condition.
The practitioner comprehends the Supreme Soul, is intent on Brahma, gains the eternal, ceases rebirth, and gains final emancipation from existence.
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The Markandeya Purana Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII.; lines 11479-11633 confidence: high
The yogi should meditate on the Supreme Soul after overcoming the three qualities, cease using the mind, and attain unspeakable absorption into the Supreme Soul.
The yogi's practice culminates in sublime absorption into the Supreme Soul after meditation and cessation of mental use.
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The Markandeya Purana Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII.; lines 11635-11692 confidence: medium
The passage teaches that subduing all senses, abandoning associations, and fixing the mind on Brahma is the highest victory and leads to final beatitude.
The teaching says that one subdues the senses, abandons associations, fixes the mind on Brahma, and thereby attains final beatitude.
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The Markandeya Purana Canto XLL / CANTO XLI. / Canto XLII. / CANTO XLfl.; lines 11257-11313 confidence: high
Om reaching the head accompanies yogic meditation; “Life is his bow, the soul is his arrow, Brahma is the target sublime.”
The yogi meditating on Om is instructed to become united with Brahma, and the true knower gains extinction in Brahma.
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The Markandeya Purana CANTO XXSVlII. / YOGA OE EELIGIOUS DETOTION. / Canto XXXIX. / CANTO XXXIX.; lines 10591-10702 confidence: medium
The practitioner withdraws the senses from their objects, gathers breath, faculties, and mind into abstraction, draws in desires like a tortoise drawing in its limbs, delights in soul, sees soul in soul, and purifies himself externally and internally.
The devotee withdraws senses, breath, faculties, mind, and desires, like a tortoise withdrawing limbs, and is then described as seeing soul in soul.
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The Markandeya Purana CANTO xxxrai. / Canto XXXYIII. / A DISQUISITION ON THE SOUL. 191 / CANTO XXSVlII.; lines 10495-10541 confidence: medium
Alarka asks the brahman to expound religious devotion, with a note identifying it as yoga, so he may be delivered from Nature’s bonds, cease to exist again, attain a state devoid of qualities, and reach oneness with Brahma.
Alarka asks how he may be delivered from Nature’s bonds, cease to exist again, become devoid of qualities, and attain oneness with Brahma.
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The Markandeya Purana CREATION OF THE GODS, MANKIND, ANIMALS, / CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT.; lines 30836-30904 confidence: medium
"Thou, the Creator, createst this universe ... protectest it ... In thee everything passes to its dissolution at the end."
The hymn says the deity creates and protects the universe and that everything passes into him at dissolution.
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The Markandeya Purana DAMANS VENOEANOE ON VAPUSH-MAT. / CANTO osxxnr. / Canto CXXXVII. / MST OF THE EIGHTEEN PHEANAS. 685; lines 37688-37741 confidence: medium
Opening fragment: a man discarding all sins may reach absorption into Brahman; the Forefather spoke eighteen Puranas, and the Markandeya Purana is known as the seventh.
The opening fragment says that a man discarding all sins may reach absorption into Brahman at the end.
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The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: medium
The whole egg of Brahma is pervaded by the goddess, who is Mahakali at Mahakala, has the nature of the Great Destroying Goddess, is Maha-mari at the fated time, is creation, unborn, eternal, and gives stability to created beings.
The whole egg of Brahma is described as pervaded by the goddess, who is also named as destroyer, pestilence, creation, unborn, eternal, and stabilizer of beings.
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The Markandeya Purana ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV. / CANTO XLIY.; lines 11797-11860 confidence: medium
Jada tells his father to practice sublime religious devotion for final emancipation and attainment of the Supreme Soul.
Jada says that action in one who has attained success works toward reabsorption into the Supreme Soul, and he seeks final emancipation and supreme bliss.
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The Markandeya Purana INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI. / Canto XLII.; lines 11220-11254 confidence: medium
Canto XLII is introduced as an exposition of Om; the heading states that Om designates the Supreme Soul Brahma and that comprehension and meditation on it bring final absorption into Brahma. Dattatreya speaks.
The heading says comprehension and meditation on Om bring final absorption into Brahma, while the verses instruct the yogi to utter Om to attain the Supreme Soul.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: medium
Rama enters the Sarayu waters, and Brahma's voice from the sky addresses him as Vishnu, telling him to enter his own body as Vishnu or the eternal ether and naming Maya as his primeval spouse.
Brahma addresses Rama as Vishnu and tells him to enter his own body as Vishnu or the eternal ether; Rama enters the glory of Vishnu with his body and followers.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: medium
Ráma enters the waters of the Sarayú; Brahmá speaks from the sky, addresses him as Vishṇu and Rághava, tells him to enter his own body as Vishṇu or the eternal ether, and says only large-eyed Máyá, his primeval spouse, comprehends him.
Brahmá instructs Ráma to enter his own body as Vishṇu or the eternal ether, and Ráma enters the glory of Vishṇu with his body and followers.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high
Śiva is described as a Hindu god, destroyer of creation, connected with reproduction and regeneration, sometimes confounded with Brahmá, and worshipped by Śaivas.
Śiva is described as destroyer of creation, while the note explains that annihilation is not conceived without subsequent regeneration and identifies him with creator and regenerator functions.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high
Śiva is described as a celebrated Hindu god, Destroyer of creation, personifying reproduction because annihilation is followed by regeneration, and sometimes confounded with Brahmá.
Śiva is described as Destroyer of creation and as personifying reproduction because total annihilation is excluded without subsequent regeneration.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high
Śaivas exalt Śiva and identify him with Time, Justice, Fire, Water, the Sun, Destroyer, and Creator; his generative type is the Linga or Phallus; he is represented riding a white bull and shares justice with Yama.
Śiva is said to combine attributes of Destroyer and Creator, and the trident is explained by some as showing Creator, Destroyer, and Regenerator combined in him.
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The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love.; lines 14416-14502 confidence: medium
The speaker says that if Ráma leaves her, poison will end her life that day; death is better than life without his face, and she could not endure grief for “ten long years, and three, and one.”
The speaker says poison will end her life if Ráma leaves her and that death is better than living without his face through the long years.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58039-58107 confidence: high
Śiva is described as Destroyer of creation and personifier of reproduction because annihilation is followed by regeneration; he is sometimes confounded with Brahmá, the creator or first person of the Triad.
Śiva is described as Destroyer of creation while also personifying reproduction because annihilation is not total without subsequent regeneration.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 805-927 confidence: high
Krishna says those who know the truth of his births and divine work do not return to earthly birth after quitting the flesh but come to him; faithful people purified by the sacred flame of Knowledge mix with his being.
The faithful are described as freed from fear, anger, and desire, purified by Knowledge, fixed on Krishna, and mixing with his being.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 972-1086 confidence: medium
The true renouncer seeks and rejects nothing, stands against the opposites, and breaks from deed while doing; Sankhya and Yoga are said by the wise to yield the fruit of both and reach the same high rest.
The true renouncer stands beyond the opposites; the passage says the world is overcome by those fixed on Unity, that diverse beings are seen as one, and that the Yukta’s life is merged in Brahma’s life.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1089-1237 confidence: high
Krishna teaches shutting the doorways of the senses, returning the wavering heart to soul-governance, and attaining endless bliss and unity with Brahma, seeing the Life-Soul in all and Krishna in all.
The practitioner who vows the soul to the Supreme Soul is said to pass to endless bliss and unity with Brahma, seeing the Life-Soul in all and all in Krishna.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1274-1395 confidence: medium
Krishna identifies himself with the taste of water, moon and sun, Vedic worship, ether, seed, earth's smell, fire's light, vital air, holiness, root, wisdom, intellect, greatness, splendour, right desire, and moods derived from him and merged in him.
Krishna says all moods are merged in him, devotees come to him, the faithful cleave to him, and those who worship with love and faith find and hold him at death.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: medium
At death, one who has meditated on Krishna alone enters his Being; one who has meditated otherwise goes to what he looked for.
The passage says the dying meditator enters Krishna's Being and that Yogis attaining Krishna do not fall back to birth.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1675-1734 confidence: low
Those who comprehend Krishna's mystic majesty and know him as the source of all cleave to him, are brought into his Being, fix hearts and breaths on him, praise him, and have happiness and peace.
Krishna says the wise cleave to him and are brought into his Being, and that he gives them a mind by which they draw to him.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1805-1982 confidence: medium
Krishna: "I manifest for thee / Those hundred thousand thousand shapes" and "what is live and dead / I gather all in one--in Me."
Krishna says the living and dead are gathered in him, and Arjuna sees the universe and its diversity enfolded and blended in one divine body.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1984-2167 confidence: medium
“Thou, that hast fashioned men, / Devourest them again”; Arjuna asks who the awful deity is and why the visage is fierce.
Arjuna says the deity fashions men and devours them again, while also praising Krishna as the source and all-containing reality.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2302-2448 confidence: medium
All moving and unmoving life grows by the bond of Matter and Spirit; seeing the same imperishable Soul in all leads to bliss; separate beings issue from One and blend again to One, attaining Brahma.
The passage says separate living things issue from One and blend again to One, and connects this seeing with attaining Brahma.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3045-3201 confidence: high
The disciplined person, purified and meditative, grows to oneness with Brahm, loves all beings, knows Krishna, and enters into him.
A purified, restrained, meditative person grows to oneness with Brahm, knows Krishna, and enters into him.
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The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD / PREFACE / EDWIN ARNOLD, C.S.I. / CONTENTS; lines 163-185 confidence: low
The listed section titles include doctrines, virtue in work, knowledge, renouncing works, self-restraint, discernment, service of the supreme, kingly knowledge and mystery, heavenly perfections, manifestation of one and manifold, faith, and separation of matter and spirit.
The final listed section is titled with deliverance and renunciation, and another title refers to renouncing works.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 810-932 confidence: high
Knowing Krishna's births and divine work frees one from further earthly birth and brings one to him; faithful persons are freed from fear, anger, and desire, purified by Knowledge, and mix with his being.
Knowing Krishna's births and divine work prevents further earthly birth; faithful persons are purified by Knowledge and mix with Krishna's being.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 977-1091 confidence: medium
The one fixed in holiness, self-ruled, pure-hearted, and lord of senses and self wends straightway to Brahm and is not touched by taint of deeds.
The holy person goes to Brahm, the world is overcome by those fixed on Unity, and the sage joined to Brahma tastes eternal peace.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1094-1242 confidence: high
The soul vowed to the Supreme Soul reaches endless bliss and unity with Brahma; the blended one sees the Life-Soul in all living things, all living things in it, Krishna in all, and one Essence in good and evil.
The practitioner who vows the soul to the Supreme Soul reaches endless bliss, unity with Brahma, and sees the Life-Soul in all living things.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: medium
Krishna identifies himself with Brahma, Adhyatman, Adhibhuta, Adhidaiva, Purusha, and Adhiyajna; he teaches that final meditation on him leads into his Being, while other final meditation leads elsewhere.
Krishna says the dying meditator enters his Being, and that those attaining him do not fall back to birth; the Unmanifest destination is also said to permit no return.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1680-1739 confidence: medium
Krishna says the wise know him as "the source of all," cleave to him, serve and love him, and that he dispels ignorance "with bright rays of wisdom's lamp."
The wise who know Krishna as source of all are described as cleaving to him, being brought into his Being, and drawing to him through the mind he gives.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1810-1987 confidence: medium
Krishna says he will manifest countless shapes and forms, show named divine groups, and gather the living and dead universe in himself.
Krishna says the living and dead are gathered in him, and Sanjaya says the universe’s diversity is enfolded and blended into one vast body.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2174-2221 confidence: medium
“Only by fullest service, perfect faith, / And uttermost surrender am I known / And seen, and entered into.”
Krishna says he is known, seen, and “entered into” through service, faith, and surrender.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2307-2453 confidence: medium
The seer perceives separate living things “Issue from One, and blend again to One: / Then hath he BRAHMA, he attains!”
The passage states that separate living things issue from One and blend again to One, after which Brahma is attained.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 2900-3049 confidence: high
Krishna describes purity, self-control, solitude, meditation, and freedom from passions leading to oneness with BRAHM, absence of sorrow and desire, equal love for all beings, love of Krishna, knowledge of him, and entry into him.
The disciplined person grows to oneness with Brahm, knows Krishna, enters into him, and gains eternal rest by grace.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 339-468 confidence: medium
Krishna says the wise do not mourn, all living beings persist, changing life-abodes arise, the Life is indestructible, and bodily frames perish.
Krishna teaches that the Life or Spirit is birthless, deathless, changeless, indestructible, and not slain when the body appears dead.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 566-646 confidence: medium
The one who shakes off the yoke of flesh, lives lord of lusts, and is free from pride, passion, and self touches tranquillity, reaches the state of Brahm, has no dread, and attains blest Nirvana with the Gods.
The closing lines describe shaking off the yoke of flesh, freedom from pride, passion, and self, the state of Brahm, absence of dread, and attainment of blest Nirvana.
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The Upanishads KENA-UPANISHAD / OM! PEACE! PEACE! PEACE! / Part First / Part Second; lines 2231-2343 confidence: medium
The teacher says hearing is not enough, direct experience is needed, the teacher can only show the way, and the disciple must find It for himself; guided by the teacher, the disciple seeks within himself through meditation.
The commentary states that knowledge means union between subject and object, and later says strength comes through identifying oneself with the ultimate Source.
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The Upanishads Part First / Part Second / Part Third / Part fourth; lines 2454-2594 confidence: medium
Brahman is called Tadvanam, the object of adoration; whoever knows Brahman thus becomes one with Him and is loved by all beings.
The knower is described as becoming one with Brahman in the commentary and as established in Brahman's blissful, eternal, highest abode; the broader teaching also describes the world merging in the Whole.
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The Upanishads Part First / Part Second / Part Third / Part fourth; lines 2454-2594 confidence: high
The commentary explains Kena as the inquiry 'By whom' the faculties are directed and identifies Brahman as the Source and Basis of existence.
The commentary says the visible world proceeds from one Source and that one tremendous Whole becomes the world and the world merges again in that Whole.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1456-1546 confidence: medium
Knowing the soundless, touchless, formless, undecaying, eternal, beginningless, endless, immutable reality beyond the Unmanifested, a man escapes the mouth of death; Yama reveals to Nachiketas that immortality is a state of consciousness, not a place or a form.
Knowing the soundless, formless, eternal reality beyond the Unmanifested is said to let a person escape the mouth of death and attain everlasting life.
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The Upanishads Part Sixth / XVIII / PEACE CHANT / OM! PEACE! PEACE! PEACE!; lines 2067-2101 confidence: medium
Nachiketas acquires wisdom taught by the Ruler of Death, along with rules of Yoga; he becomes free from impurity and death, attains Brahman, and the same is promised to another who knows the nature of the Self.
The passage says that knowing the nature of the Self leads to the same result as Nachiketas: freedom from impurity and death and attainment of Brahman.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: medium
The highest state is when the five organs of perception, mind, and intellect become still; firm holding back of the senses is called Yoga, which requires watchfulness.
The highest state is the stilling of the five organs, mind, and intellect; Yoga is the holding back of the senses and is glossed as union of lower self with Higher Self.
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The Upanishads PEACE CHANT / OM! PEACE! PEACE! PEACE! / KENA-UPANISHAD / OM! PEACE! PEACE! PEACE!; lines 2104-2118 confidence: medium
All is the Brahman; the speaker asks never to deny Brahman, that Brahman never deny the speaker, and that there be no separation from Brahman.
The speaker asks that there be no denial of Brahman and no separation from Brahman.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE! / XVIII; lines 589-672 confidence: high
One who sees all beings in the Self and the Self in all beings does not suffer; the all-pervading One is birthless and deathless, and knowledge of it frees one from matter and transcends death by identifying with the Soul rather than the body.
The knower identifies with the Soul, becomes free from matter, transcends death, and recognizes no difference between Self and God.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE! / XVIII; lines 589-672 confidence: high
The passage states that Self and God are one and uses the analogy of the ocean and drops to explain the relation of the Infinite Whole to individual selves.
The passage compares the separate individual to a weak drop and unity with the Whole to a drop becoming one with the ocean and sharing its strength.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: high
The passage states that the phenomenal and Absolute are inseparable, that all existence is in the Absolute, and that manifestation modifies the One Supreme Whole without altering it.
The passage says the phenomenal and Absolute are inseparable, that diversity drops away when the Divine Presence is perceived everywhere, and that seeing oneness removes delusion and grief.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 473-586 confidence: high
The commentary likens Vidya and Avidya to faith and works in the Christian Bible, says neither alone leads to the ultimate goal, and states that purified action leads to knowledge of God because Soul and God are one and inseparable.
The speaker says of the Purusha within the Sun, 'I am He,' and the commentary states that the Soul and God are one and that there is no difference between the self and Supreme Truth.
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The Upanishads The Upanishads; lines 204-316 confidence: medium
The Upanishads are presented as universal teachings summed up in the sayings Tat twam asi and Aham Brahmasmi; their root teaching is the oneness of Soul and God and the unity of all life and Truth.
The passage repeatedly states the oneness or identity of Soul and God, Brahman and Atman.
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The Upanishads The Upanishads; lines 318-335 confidence: medium
“Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment” are stated as leading themes.
The passage explicitly names oneness of the Soul and God and ultimate attainment as leading themes.
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The Upanishads XVIII / XXIII / Part Third / Part Fourth; lines 1705-1722 confidence: high
"as pure water poured into pure water becomes one"; likewise the Self of an illumined Knower becomes one with the Supreme.
Verse XV directly compares pure water becoming one with pure water to the Self of an illumined Knower becoming one with the Supreme.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 1124-1212 confidence: medium
The wise, through the highest meditation on the Self, knows the Ancient One hidden in the cave of the heart and is liberated from the fetters of joy and sorrow.
The Ancient One or Self is hidden in the cave of the heart; realization through discrimination and meditation unites the aspirant with the source of all joy.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: medium
The commentary explains that ignorant guides increase confusion, that attachment to perishable things brings people many times under death, and that identifying with the undying nature one with God overcomes death.
The commentary distinguishes a dying part and an undying nature that is one with God, stating that identification with the undying nature overcomes death.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9275-9434 confidence: medium
Uddalaka says that when a man sleeps, he becomes united with the True and has gone to his own Self; the wording of 'sleep' is explained through this return to one's own.
Sleep is described as a state in which a man is united with the True and has gone to his own Self.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9436-9592 confidence: medium
Bees collect juices from distant trees and make honey, reducing the juices into one form so that they do not discriminate themselves as the juice of this or that tree.
Honey and river analogies describe many distinct sources becoming one form or sea and no longer knowing their prior identities; creatures are similarly said to merge in the True or come back from it without knowing.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: medium
“That which is the subtile essence… It is the True. It is the Self, and thou, O Śvetaketu, art it.” The son asks for more instruction and the father agrees.
The teaching identifies the subtle essence as the True and the Self of all that exists and tells Śvetaketu that he is it.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: medium
Relatives assemble around an ill man and ask whether he knows them; as long as speech has not merged into mind, mind into breath, breath into heat, and heat into the Highest Being, he knows them.
The ill man’s speech merges into mind, mind into breath, breath into heat, and heat into the Highest Being; a note further contrasts remaining in the Sat with return to new existence.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7460-7619 confidence: medium
Raikva teaches that air is the end of all: when fire goes out, sun and moon go down, and water dries, they go into air, which consumes them all.
Raikva explicitly pairs air among the Devas with breath among the senses, each as an end into which other powers go or are consumed.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5343-5502 confidence: high
The Devas, afraid of death, enter the threefold knowledge of the three Vedas and cover themselves with metrical hymns.
The Devas, afraid of Death, move from the Vedic sacrifices into Om, described as imperishable and immortal, and become immortal and fearless by entering it.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST, XXV / SACRED BOOKS OF THE EAST. XXVU / SACRED BOOKS OF THE EAST. XXIX / XXX PREFACE TO THE; lines 846-889 confidence: medium
The highest aim is to recognize one's self as a limited reflection of the Highest Self, know the self in the Highest Self, return to it, and regain identity with it.
The passage says the aim is to know the self in the Highest Self, return to it, and regain identity with it.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XXIX / XXX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXI / XXXIV PREFACE TO THE; lines 1007-1041 confidence: medium
“in death, speech returns to mind, mind to breath, breath to heat, and heat to the Sat”
The passage describes a death sequence in which speech, mind, breath, and heat return stepwise until heat returns to Sat.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7032-7191 confidence: medium
The heart-self has spirit as body and light as form, is smaller than grains and seeds, greater than earth, sky, heaven, and all worlds, is Brahman, and is to be obtained after departure; the teaching is attributed to Sandilya.
The self within the heart is said to be Brahman, and the speaker expects to obtain him after departing from here.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI / XXIV PREFACE TO THE / SACRED BOOKS OF THE EAST, XXV; lines 656-730 confidence: medium
The passage says Vedic sacrifices, ceremonies, and sacred works cannot secure final salvation, while meditation on or knowledge of Om can procure true salvation or immortality; the highest object is recognition that the self in man is identical with the Highest Self or Brahman.
The passage states that the highest object of the Upanishads is recognition that the self in man is identical with the Highest Self or Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9025-9146 confidence: medium
The true form is free from desires, evil, and fear. As a man embraced by a beloved wife knows nothing without or within, the person embraced by the intelligent Self knows nothing without or within; this is a form with fulfilled wishes, with the Self as wish, and without sorrow.
The person embraced by the intelligent Self knows nothing without or within; ordinary identities such as father, mother, worlds, gods, Vedas, thief, murderer, ascetic, and others are negated, and good and evil do not follow.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9289-9438 confidence: medium
As officials gather around a departing king, all senses or pranas gather around the Self at the time of death.
The passage repeatedly states that the dying person has become one and no longer performs sensory or cognitive functions, while senses and vital powers gather around the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high
For the one who does not desire, is freed from desires, or desires only the Self, the vital spirits do not depart elsewhere; being Brahman, he goes to Brahman.
The desireless person whose desire is only the Self does not have vital spirits depart elsewhere; being Brahman, he goes to Brahman, and when desires are undone the mortal becomes immortal.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9777-9958 confidence: medium
A mass of salt has no inside or outside but is wholly taste; similarly the Self has no inside or outside and is a mass of knowledge; it rises from the elements and vanishes again in them.
The Self is compared to a mass of salt with no inside or outside, described as a mass of knowledge, and said to vanish again into the elements after rising from them.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: medium
When all desires in the heart cease, and when the ties of the heart are severed on earth, the mortal becomes immortal and obtains Brahman.
The mortal becomes immortal and obtains Brahman when desires cease and ties of the heart are severed.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: medium
“As from a blazing fire sparks ... fly forth,” various beings are brought forth from the Imperishable and return there.
The passage says beings arise from the Imperishable like sparks from fire and return there.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: high
The Upanishad is the bow and the arrow is sharpened by devotion; “Om is the bow, the Self is the arrow, Brahman is called its aim,” and the practitioner becomes one with Brahman as an arrow with the target.
The Upanishad or Om is a bow, the Self is an arrow, Brahman is the target, and the successful practitioner becomes one with Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239 / II ADHYAYA, I 7. 243; lines 12343-12499 confidence: medium
The snarer rules the worlds by his powers; one Rudra alone rules, creates all worlds, protects them, and rolls them up at the end of time.
Rudra creates all worlds and rolls them up at the end of time; the translator's note glosses this as drawing all things back into himself.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: high
"As these flowing rivers that go towards the ocean, when they have reached the ocean, sink into it, their name and form are broken"; similarly the sixteen parts sink into the person.
The sixteen parts enter the person as rivers enter the ocean, losing name and form, and the person becomes without parts and immortal.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14574-14717 confidence: medium
The Valakhilyas, with subdued passions, approach in amazement, bow, ask the saint to teach them, and ask how the elemental Self can leave bodily identity and obtain union with the true Self; Prajapati Kratu replies.
The passage explicitly asks about and later states union with the Self after leaving bodily identity and being freed from the senses of the body.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14719-14864 confidence: high
The teacher says these are chief manifestations of the highest, immortal, incorporeal Brahman; through them one proceeds to higher worlds and becomes one with the Purusha when all things perish.
The teaching says that with the deities one proceeds to higher and higher worlds and, when all things perish, becomes one with the Purusha.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14866-15022 confidence: medium
Breath and Sun move near each other and are to be worshiped with Om, the Vyāhṛti words, and the Sāvitrī hymn.
The text instructs meditation on the Sun as Om and joining the self or breath with the Sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15158-15283 confidence: medium
One who knows this becomes the Self of both Breath and Sun, meditates on the Self, and sacrifices to the Self.
The knower is said to become the Self of both Breath and Sun, and ritual acts are redirected toward the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15285-15417 confidence: medium
Brahman has two forms, time and non-time; non-time is before the sun, time begins from the sun; creatures are born from, grow in, and rest in the year; the year is Prajapati, time, food, nest of Brahman, and Self; time ripens and dissolves beings in the great Self.
Time ripens and dissolves all beings in the great Self, and the knower is defined by knowing what time itself is dissolved into.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15419-15470 confidence: medium
Brahman was all this in the beginning, one and infinite in every direction; the Highest Self is unlimited, unborn, not to be reasoned about or conceived, and like ether.
Brahman is all in the beginning; the Highest Self wakes the world and the world is dissolved in him.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15419-15470 confidence: high
His form shines in the sun, in smokeless fire, and as digestive heat; “He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same”; the knower becomes one with the one.
The passage states that the one in fire, heart, and sun is the same, and that the one who knows this becomes one with the one.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4534-4719 confidence: medium
Varuna says to try to know that from which beings are born, by which they live, and into which they enter at death; that is Brahman. Bhrigu then performs penance.
Brahman and the successive principles contemplated by Bhrigu are repeatedly described as that from which beings are born, by which they live, and into which they enter at death.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium
Short excerpt: "I am food ... I am the eater of food ... I am the poet"; the hymn also calls the speaker first-born of Right and endowed with golden light.
The Saman states, in the first person, 'I am food,' 'I am the eater of food,' and 'I am the poet,' and adds that the speaker eats the eater of food.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5167-5217 confidence: high
Saman is described as equal to a grub, a gnat, an elephant, the three worlds, and the universe; one who knows Saman obtains union and oneness with Saman.
The passage explicitly says that one who knows Saman obtains union and oneness with Saman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5373-5516 confidence: medium
“Brahman knew (its) Self only, saying, ‘I am Brahman.’ From it all this sprang”; Vamadeva is also cited as singing, “I was Manu ... I was the sun.”
Brahman knows itself as Brahman, and the one who knows he is Brahman becomes all this; Vamadeva is cited as realizing identity with Manu and the sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5825-5992 confidence: high
The knower becomes the Self of all beings and is honored as the deity is honored; good approaches him and evil does not approach the Devas.
The passage explicitly says the practitioner obtains union and oneness with the prana deity and elsewhere says the knower becomes the Self of all beings.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6135-6290 confidence: medium
In profound sleep the person knows nothing; seventy-two thousand Hita arteries spread from the heart, and through them he moves and rests, like one at the summit of happiness.
Profound sleep is described as knowing nothing, moving through channels from the heart, and resting in the body at the summit of happiness.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6455-6602 confidence: medium
A lump of salt thrown into water dissolves, cannot be taken out again, and makes the water taste salty wherever sampled.
The salt in water analogy and the statement that the great Being vanishes again into the elements support a motif of dissolution into an indistinguishable whole.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6604-6794 confidence: medium
Moon, lightning, thunder, ether, law, the true, mankind, and the Self are each named as honey of all beings; each has a bright immortal person paired with a corresponding bodily person and identified with Self, Immortal, Brahman, and All.
The passage repeatedly identifies the immortal person with Self, Immortal, Brahman, and All, and later says this Self is Brahman without inside or outside.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7105-7277 confidence: medium
A death sequence describes speech entering fire, breath air, eye sun, mind moon, hearing space, body earth, self ether, body hairs shrubs, head hairs trees, and blood and seed water.
The dead person's faculties and bodily components are mapped into fire, air, sun, moon, space, earth, ether, plants, trees, and water.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XIX / INTRODUCTION. XXI / XXIV UPANISHADS. / INTRODUCTION. XXV; lines 886-987 confidence: medium
The passage says the Sannyasin who has given up everything is qualified to know and become Brahman, and contrasts works and knowledge as darkness and light.
The Sannyasin is said to be qualified to know and to become Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15473-15618 confidence: high
Through Yoga the sage sees the gold-coloured maker/lord/person, Brahman and cause; leaves good and evil; unifies breath, senses, and body in the Highest Indestructible; sins are compared to birds and deer that do not approach a burning mountain.
The sage makes faculties one in the Highest Indestructible; Om leads to absorption, union, and bliss; practitioners become undistinguished in soundless Brahman like flower flavours in honey.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15620-15729 confidence: high
Yoga is explained as joining Prāṇa, Om, and the universe, and as oneness of breath, mind, and senses followed by surrendering all conceptions.
Yoga is defined as oneness of breath, mind, and senses with surrender of conceptions; the worshipper becomes identified with light and thought disappears with its support.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11011-11171 confidence: medium
The practitioner touches the Mantha, dedicated to breath, and addresses it as fleet, burning, full, firm, abode of all, food, light, end, and absorption of all things, among other attributes.
The Mantha is addressed as abode and absorption of all things, and the practitioner eats it while thinking, 'May I be all this,' after verses naming earth, sky, heaven, plants, tree, sun, and cows.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: high
On the same tree a man sits grieving and bewildered; when he sees the other lord and knows his glory, grief passes. Seeing the brilliant maker and lord as the Person sourced in Brahman makes the seer wise and leads to highest oneness.
Seeing the lord or Self ends grief, shakes off good and evil, reaches highest oneness, and culminates in sages entering Him wholly.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3664-3718 confidence: high
Their fifteen parts enter their elements; their senses enter corresponding Devas; their deeds and Self with knowledge become one in the highest Imperishable.
The passage states that parts and faculties enter their corresponding sources and that deeds and Self become one in the highest Imperishable; it also compares the wise man’s loss of name and form to rivers disappearing in the sea.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233; lines 11887-12015 confidence: medium
The note explains being blessed as being accepted by the Lord and discovering one’s true self in the Lord; it adds that both Lord and individual soul are phenomenal, and that the Brahma-wheel is the manifest but unreal world.
Brahma-students are described as devoted and merged in Brahman, free from birth; the note also describes discovering one’s true self in the Lord.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233; lines 12017-12074 confidence: medium
The one god rules the perishable and the living self; meditating on, joining, and becoming one with him lead to the cessation of illusion.
Verse 10 links meditating on, joining, and becoming one with the god to the cessation of illusion; a note explains aloneness as knowledge that the individual self is one with the divine self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49 / TAITTIRIYAKA-UPANISHAD.; lines 4099-4137 confidence: medium
The passage states that the knower of Brahman attains the highest; Brahman is conscious, endless, hidden in the heart and highest ether; the knower enjoys blessings at one with omniscient Brahman.
The knower is described as being at one with omniscient Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5.; lines 4402-4531 confidence: medium
“He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one.”
The passage explicitly says that Brahman in man and Brahman in the sun are one.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10184-10344 confidence: medium
Breath is identified with Uktha, Ya^us, Saman, and Kshatra; one who knows these identifications gains raised offspring, excellence, power, protection, and union or oneness with these forms.
Knowing breath as Uktha, Ya^us, Saman, and Kshatra brings union and oneness with those forms.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10494-10538 confidence: medium
“The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun).”
The speaker says breath goes to air and the immortal, the body becomes ashes, and he identifies with the person in the sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263; lines 13220-13311 confidence: medium
“That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause ... grant us entrance into Brahman.”
The passage prays for entrance into Brahman and the note glosses the reading as entering or oneness.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V ADHYAYA, II. 257 / V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1; lines 13130-13217 confidence: medium
The commentary says yogins transfer all acts, good, bad, or indifferent, to Brahman and are no longer affected; the person's works are destroyed, nature purified, and he knows himself as Brahman or goes to Brahman.
Commentarial explanations describe acts transferred to Brahman, works destroyed or ceasing, the practitioner becoming free, and the highest truth as oneness of self with the Highest Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15732-15848 confidence: high
By means of the teacher’s doctrine, the practitioner breaks through the shrine of Brahman, said to consist of four nets of food, breath, mind, and knowledge, reaching blessedness and identity with Brahman.
The passage refers to blessedness and identity with Brahman, perfect Yoga as union, and the practitioner standing blessed in true Brahman after fetters and desires are removed.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15993-16146 confidence: high
The happiness of a purified mind entering the Self is beyond words; water in water, fire in fire, and ether in ether are indistinguishable, and likewise mind entering the Self attains liberty; mind causes bondage and liberty.
The mind entering the Self is compared to water in water, fire in fire, and ether in ether, after which liberty is attained.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: high
"He who is the person in the sun, I am he." The true one is also described as bright, personal, sexless, and present in sun, eye, and fire.
The speaker identifies with the person in the sun, and sacrificers are dissolved like salt in an ocean of light, described as oneness with Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16563-16640 confidence: medium
"He who sees this, does not see death, nor disease, nor misery" and "he becomes all everywhere."
The one who sees this is said not to see death, disease, or misery and to become all everywhere; the note glosses this as becoming Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279; lines 13811-13900 confidence: low
The respondent compares the senses gathered into the mind during sleep to the sun’s rays gathered into the disc at setting and coming forth at rising.
The senses are gathered into the mind in sleep, and all is said to rest in the Highest Atman like birds roosting in a tree.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13713-13808 confidence: low
Whatever a person’s thought at death, with that he goes back to Prana; Prana united with light and the self leads onward to the world as deserved.
At death, thought returns to Prana, and Prana united with light together with the self leads onward.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK I / INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III; lines 1584-1666 confidence: medium
Modern sages are said to teach unity of matter and force, ancient sages unity of consciousness; all souls are fundamentally one with the Oversoul, expressed as Sons of God being one with the Father, and the spiritual man draws on higher consciousness.
The passage states that all souls are fundamentally one with the Oversoul and that the spiritual man draws on higher consciousness through this unity.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1344-1448 confidence: medium
The pure of heart gain quiet spirit, one-pointed thought, victory over sensuality, and fitness to behold the Soul; the cleansed spirit becomes one with the great Spirit and the psychic partition wall is broken down.
The purified spirit becomes one in essence with the great Spirit; the disciple enters oneness with the overruling Soul; the personal will becomes one with the greater Will.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1669-1761 confidence: medium
Contemplation is defined as consciousness wholly illuminating the essential meaning of the object and freed from separateness and personality; the commentary says personal limitation stands aside and the All-consciousness or Oversoul illumines the problem.
Contemplation is described as freed from separateness and personality, with personal limitation standing aside so the All-consciousness or Oversoul may illumine the object.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1763-1855 confidence: medium
The triad is exterior to unconditioned soul vision; the beam of consciousness can be turned back on itself, and individual consciousness enters and knows All consciousness as a being in immortality.
The higher stage is described as individual consciousness entering into and knowing All consciousness, a state of being in immortality rather than ordinary knowing.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2791-2899 confidence: medium
Consciousness is said to be ultimately One, the Eternal/Father is called the One Self of All Beings, and Consciousness is imaged as fire, flame, radiance, glory, and Light on different planes.
The passage teaches that Consciousness is ultimately One and describes followers after Union whose desires are set on the Eternal.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3240-3358 confidence: high
The one free from self reaches the essence of all that can be known as if gathered like a cloud; ambition is remedied by sacrifice of self, obedience, humility, and purity of heart; the attained one gains vision of God, oneness with God, and initiation into God’s view of the universe.
The remedy for ambition is sacrifice of self; through obedience the attained one comes into oneness of being with God.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 166-284 confidence: medium
The opening states “OM: Here follows Instruction in Union” and defines Union as individual soul with Oversoul and personal consciousness with Divine Consciousness, leading to immortality and eternal well-being.
The passage explicitly defines Union as the union of individual soul with Oversoul and personal consciousness with Divine Consciousness.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 286-403 confidence: medium
Firmness comes from long, persistent, earnest practice; spiritual life involves humility, charity, and remembrance of oneness with all Divine Being.
The practitioner is told to remember oneness with all Divine Being and nothingness apart from Divine Being, and to enter God’s will through obedience.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 628-741 confidence: medium
The passage contrasts bodily separateness, mental interchange, and spiritual consciousness through unity, where the partition wall between oneself, the Highest, and others is broken down and all are made perfect in the One.
The passage describes true consciousness through unity, the breaking down of the partition wall between oneself, others, and the Highest, and final consciousness with no seed of separateness left.
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Thirty Minor Upanishads ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I / KHANDA II; lines 3143-3173 confidence: high
Atma, the Self of Purusha, is called Hiranyajyotis, the golden or effulgent Light into which all the universe is absorbed; the Being divides Atma into two moieties, creating woman from one and man from the other.
The universe is absorbed into Hiranyajyotis, and the dissolution sequence absorbs one element into another.
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Thirty Minor Upanishads ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33; lines 1999-2036 confidence: medium
One who knows himself as Parabrahman shining as the universe in waking, dreaming, dreamless, and other states is freed from bondage; the speaker identifies as Sadasiva, witness, and Chinmatra.
The passage states that one who knows himself as Parabrahman is relieved from bondage, and that knowing Him leads to Kaivalya.
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Thirty Minor Upanishads ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33; lines 1999-2036 confidence: medium
“All emanate from Me alone. All exist in Me alone. All merge into Me alone. I am that non-dual Brahman.”
The speaker states that all emanate from, exist in, and merge into the speaker alone, followed by identification with non-dual Brahman.
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Thirty Minor Upanishads AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229; lines 10017-10030 confidence: medium
Laya, or absorption of mind, is above speech; one abandons sankalpas and gives up actions, and it is known through one’s own experience.
The passage presents laya as absorption of mind, beyond speech, involving abandonment of sankalpas and actions and known through direct experience.
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Thirty Minor Upanishads APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV / PAINGALA-UPANISHAD 53; lines 2770-2838 confidence: high
A wise man is absorbed at death like all-pervading akasa; Atma is compared to akasa in a pot when broken, and the wise man attains all-pervading unsupported wisdom-light.
The wise man and Atma are described as being absorbed like akasa in a broken pot, and the passage links emancipation with the cognition “I am Brahman.”
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Thirty Minor Upanishads APHYAYA IV / PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA / ADHYATMA-UPAN1SHAD 57; lines 2916-2997 confidence: high
The text instructs strengthening the conception of Atma, giving up bodily "I," declares upadhis unreal, and states that Brahma, Vishnu, Rudra, Indra, and the universe are Atma.
The passage teaches the removal of bodily "I," the expulsion of superimpositions, union of chitta with Paramatman, and the merging of chitta into the contemplated.
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Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2527-2603 confidence: medium
Sacred sentences such as Tat tvam asi speak of the Paramarthika-Jiva's identity with Brahman; reflected chaitanya attains the three states and is compared to a water-lift.
Tat tvam asi and related sentences are said to state identity with Brahman, and inquiry culminates in Brahman remaining non-different from Pratyagatma.
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Thirty Minor Upanishads BEAHMOPANISHAD 1 / KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109; lines 5108-5151 confidence: high
“Because buddhi unites the Pratyagatma with the Paramatma, the worship of sandhya (union) arose ... The sandhyavandana performed by dhyana requires no water.”
The passage says buddhi unites Pratyagatma with Paramatma, and Brahmavidya shows that everything is in essence one.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6245-6326 confidence: medium
Fitness for alms-food is tied to equanimity under beating and worship, certainty of being non-dual Brahman/Vasudeva, virtues such as organ-control and truth, and non-injury through action, mind, or speech.
The qualified alms-eater is said to hold firm certainty that he is no other than non-dual and indestructible Brahman, otherwise named Vasudeva.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6328-6415 confidence: medium
One fit for salvation leaves merits and sins to others, attains eternal Brahman through dhyana-yoga, gives up associations, is freed from pairs of opposites, and remains in Brahman.
The passage describes remaining in Brahman, being freed from pairs of opposites, annihilating actions of organs and mind, and being without desires, dualities, mine, or I.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6501-6548 confidence: medium
The passage describes the one who utters the Brahma-Pranava, 'I am Brahman,' has blissful non-dual jnana, rises above the three bodies like the wasp-and-worm analogy, gives up the body as a sannyasin, and is said to have done all his work in the world.
The renunciant identifies with Brahman, rises above the three bodies, gives up the body, and is said to have completed all work in the world.
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Thirty Minor Upanishads BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257; lines 11267-11368 confidence: medium
The mind becomes insensible to external impressions, becomes one with sound as milk with water, and by practice concentrates on the sound that destroys the mind.
The mind becomes one with sound, the sound ceases into a soundless state, and mind with prana is absorbed in the unstained One.
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Thirty Minor Upanishads BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249 / BRAHMANA III; lines 11004-11054 confidence: high
The passage describes reaching the ocean of brahmic bliss by means of the river of amanaska-yoga through destruction of all senses.
The passage describes destruction of senses and manas, absorption in Paramatma, and identity statements such as 'I am Brahman' and 'There is no difference between thee and me.'
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Thirty Minor Upanishads BRAHMANA III / BRAHMANA IV / MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V; lines 11075-11109 confidence: medium
Mind influenced by worldly objects leads to bondage; supportless chitta in unmani is fit for laya, absorption in Brahman; the first-person speaker says he is all-full and the cause of absorption.
The passage describes laya as absorption in Brahman and says absorption of manas produces a pure secondless state with no difference.
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Thirty Minor Upanishads CHAPTEE IV / TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95; lines 4561-4645 confidence: medium
“I am the supreme Brahman. This world is Brahman only. Thou and I are Brahman only.” The passage also says the universe is not really at all.
The passage states “I am the supreme Brahman,” “This world is Brahman only,” “Thou and I are Brahman only,” “All is Brahman only,” and says there is no not-Atma.
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Thirty Minor Upanishads CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III / TEJOBINDU-UPANISHAP 87; lines 4226-4280 confidence: medium
Mind, intellect, ego, bodies, time, gunas, Vedas, Sastras, limited Murtis, creation, tattvas, teacher-disciple relations, perceived and conceived things, universe, causal terms, opposites, sense qualities, ajnana, and mundane existence are declared unreal; the speaker is Real, Chit, Sat, pure, unconditioned, permanent, unborn, and great Sadasiva.
The passage repeatedly negates the reality of mind, ego, bodies, world, dualities, and difference while asserting the speaker/self as Real and identifying the mantra as 'I am Brahman.'
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Thirty Minor Upanishads CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III; lines 10032-10113 confidence: high
The One Principle cannot become manifold; the speaker says there is none else but itself, that whatever is seen or heard is Brahman, and that it is eternal, non-dual Parabrahman and absolute Consciousness.
The speaker states that there is none else but itself, that all seen and heard is Brahman, and repeatedly uses identity formulas with Parabrahman and Brahman.
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Thirty Minor Upanishads CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III / YOGAKUNDALI-UPANISHAD 271; lines 11890-11971 confidence: high
The human and cosmic triads, the egg of the universe, the egg of man, and the seven worlds are absorbed in Pratyagatma; the egg, heated by the fire of jnana, is absorbed into Paramatma and becomes one with Parabrahman. The note says man appears as an egg just as the universe does.
Cosmic and human principles are absorbed in Pratyagatma; the egg is absorbed into Paramatma and becomes one with Parabrahman, after which Sat or That alone remains.
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Thirty Minor Upanishads CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III / YOGAKUNDALI-UPANISHAD 271; lines 11890-11971 confidence: medium
The muni who contemplates thus until sleep and death is a jivanmukta; after the body wears off he attains videhamukti and a state as if moving in air; then That alone remains, described as soundless, touchless, formless, deathless, eternal, beginningless, endless, stainless, and decayless.
The muni who contemplates until sleep and death is called jivanmukta, gives up that state, attains videhamukti after the body wears off, and reaches a state where That alone remains.
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Thirty Minor Upanishads CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89; lines 4310-4394 confidence: high
The Jivanmukta cognizes 'I am Brahman alone,' 'I am Chit alone,' and 'I am the supreme'; he identifies as Hamsa, sees himself through himself, reigns happy in the kingdom of Atma, enjoys his own Atma's bliss, and rests in his own Self.
The Jivanmukta declares identity with Brahman and Chit, while the Videhamukta is described as having become Brahman and as pure consciousness-bliss with Atma become all.
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Thirty Minor Upanishads CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89; lines 4310-4394 confidence: medium
The Videhamukta abandons the thought 'I alone am Brahman,' gives up certainty about objects, abandons 'I am Brahman' and 'I am not Brahman,' remains silent, does nothing, goes beyond gunas, does not cognize differences of time, matter, place, self, or other, does not see I/thou/this/that, is fearless, and regards all as void.
The Videhamukta is said to abandon both 'I am Brahman' and 'I am not Brahman,' to give up certainty about objects, and to remain ever silent with the silence of Satya.
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Thirty Minor Upanishads CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89; lines 4396-4482 confidence: medium
The passage says the Videhamukta drinks the juice of the nectar of Brahman, has it as medicine, is immersed in it, realizes Brahmic bliss and Siva bliss in Brahmic bliss, becomes one with it, lives in its household, and mounts its car.
The passage says the person becomes one with Brahmic bliss and thinks that all is Atma, nothing else exists beside Atma, and 'I am Atma.'
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Thirty Minor Upanishads CHAPTER VI / BEAHMOPANISHAD 1 / KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107; lines 5024-5105 confidence: medium
Worlds, Devas, Vedas, sacrifices, kinship terms, and social or ascetic categories are negated; one Brahman alone is said to shine as different.
The passage negates ordinary categories and says one Brahman shines as different, while also describing one hidden God pervading all things.
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Thirty Minor Upanishads DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD; lines 9348-9450 confidence: high
Hamsa is described with Agni and Soma as wings, Omkara as head, Ukara and bindu as eyes and face, Rudra and Rudrani as feet, and kanthata as realization of the oneness of jivatma or Hamsa with Paramatma or Paramahamsa.
The passage glosses kanthata as realization of the oneness of jivatma or Hamsa with Paramatma or Paramahamsa.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 1005-1071 confidence: medium
Vasanas are classified as pure and impure; impure Vasanas cause rebirth, pure Vasanas destroy it, and the seed of rebirth may be made burnt.
Vasana is identified as bondage, its destruction as salvation, and the instructed end is firmness in the speaker in Samadhi and identity with Brahman.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 833-922 confidence: medium
Extinction of Vasanas, Vijnana, and destruction of Manas must be practiced together and repeatedly; otherwise the Supreme Seat is not attained; long practice cuts the heart's knots like threads in a split lotus-stalk.
The text links abandonment of Vasanas, destruction of Manas, not-Chitta, mindlessness, great peace, and identity with the speaker's Sachchidananda nature.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 924-1003 confidence: medium
The passage states two kinds of destruction of Chitta, with form and without form, associated with Jivanmukta and Videhamukta; it says Chitta becomes quiescent and that the Jivanmukta's Manas is free from fresh rebirth.
The passage repeatedly identifies destruction of Chitta or Manas, quiescence of Sankalpa, and samadhi in consciousness as the relevant liberating process.
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Thirty Minor Upanishads HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II; lines 9721-9759 confidence: medium
The Lord instructs: having subdued the sensual organs and given up 'mine' in objects, one should place the consciousness of 'I' in him, 'the witness Chaitanya.'
The seeker is told to identify the consciousness of 'I' with the speaker as witness Chaitanya, and the teaching emphasizes the non-otherness of happiness, love, and self-shining Atma.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9515-9608 confidence: high
Rechaka raises vayu from the heart region and makes the body void; puraka takes in vayu like water through a lotus-stalk; kumbhaka occurs when there is no expiration or inspiration and the body is motionless.
The passage describes uniting the soul to the state of void, merging sankalpa into Atma, contemplating Atma alone, and uniting Atma with manas.
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Thirty Minor Upanishads HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215; lines 9453-9476 confidence: high
Ten stages are listed: bodily changes in the early stages, nectar in the sixth, hidden knowledge in the seventh, Paravak in the eighth, invisibility and divine eye in the ninth, and attainment of Parabrahman with Atma/Brahman in the tenth.
The practitioner attains Parabrahman with Atma/Brahman, after which manas is destroyed, dual mental constructs disappear, and he shines as Sadasiva and Om.
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Thirty Minor Upanishads IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD / MUKTIKOPANISHAD; lines 580-672 confidence: high
Rama says the twice-born who follows the teacher's path and meditates on his immutable Reality attains Sayujya, absorption into him, like a caterpillar into a wasp; he adds that these salvations arise through worship of him.
Rama describes Sayujya as absorption into him and compares it to a caterpillar becoming a wasp.
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Thirty Minor Upanishads IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD / MUKTIKOPANISHAD; lines 771-807 confidence: medium
“With the cessation of the three bodies through the destruction of Prarabdha, they attain the state of Plenum without any Upadhis like the ether in the pot (after the pot is broken).”
The passage describes cessation of the three bodies and attainment of the Plenum without Upadhis, using the image of ether in a broken pot.
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Thirty Minor Upanishads KHANDA I / KHANDA II / SUBALA-UPANISHAD 63 / KHANDA III; lines 3176-3206 confidence: high
A dissolution sequence moves from indriyas through tanmatras, bhutadi, mahat, avyakta, akshara, and tamas; tamas becomes one with the supreme Lord, after which there is neither Sat, asat, nor Sat-asat; this is called the teaching of Nirvana and the Vedas.
The passage describes a layered dissolution culminating in tamas becoming one with the supreme Lord, and later describes prana becoming absorbed in Brahman.
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Thirty Minor Upanishads KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX; lines 3493-3589 confidence: high
Raikva asks the Lord: "in whom does everything disappear (or merge)?"
The passage asks where everything disappears or merges, then repeatedly states that what disappears in a named term becomes that term and attains a deathless, fearless, sorrowless, endless, seedless state.
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Thirty Minor Upanishads KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX; lines 3591-3678 confidence: high
The first series says that what disappears in the anus, excreted matter, Mrtyu, liquor, hurricane, vijnana, bliss, and turya becomes that same thing and attains the deathless, fearless, sorrowless, endless, seedless condition.
The repeated formula states that what disappears in a named term becomes that same term, and the series culminate in a deathless, seedless condition.
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Thirty Minor Upanishads KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX; lines 3591-3678 confidence: high
"He who knows this as seedless in this manner becomes himself seedless." The same passage says he is neither born, nor dies, nor is deluded, split, burnt, cut, or angry, and is said to be Atma, capable of burning all.
The passage says that the one who knows this as seedless becomes seedless and is not born or dying.
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Thirty Minor Upanishads KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX; lines 3591-3678 confidence: high
The quiescent, self-controlled, indifferent, resigned person who centers the mind on Atma sees Atma and becomes one with the Atma of all.
The passage says that a quiescent, self-controlled, indifferent, resigned person centers the mind on Atma, sees Atma, and becomes one with the Atma of all.
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Thirty Minor Upanishads KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX / KHANDA X; lines 3680-3720 confidence: medium
“All these rest in Atma, and he who knows this, becomes Atma itself. Thus is the exposition of Nirvana,”
The final teaching says that one who knows that all things rest in Atma becomes Atma itself, and names this as an exposition of Nirvana.
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Thirty Minor Upanishads KHANDA IX / KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI; lines 3723-3768 confidence: medium
Through punarbhava, one splits open the sheaths, skull, earth, water, fire, air, ether, mind, bhutadi, mahat, avyakta, and akshara.
Through punarbhava, the self passes by splitting sheaths, skull, elements, and subtler principles, after which mrtyu becomes one with the supreme God and the teaching is called Nirvana.
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Thirty Minor Upanishads KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI / KHANDA XIII; lines 3770-3817 confidence: high
Death is the heart of all Sattvas and becomes one with the Supreme; beyond Him there is neither Sat, asat, nor Sat-asat; this is called the exposition of Nirvana and of the Vedas.
Death is said to become one with the Supreme, and the Supreme is described as beyond Sat, asat, and Sat-asat.
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Thirty Minor Upanishads KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI / KHANDA XIII; lines 3770-3817 confidence: medium
The passage lists food-eater pairs: earth/water, water/fire, fire/wind, wind/akas, akas/organs, organs/mind, mind/buddhi, buddhi/avyakta, avyakta/akshara.
The food-eater sequence proceeds through elements and inner faculties to death, which becomes one with the Supreme.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3852-3931 confidence: medium
The qualifying person is described as moderate in food, controlling anger, renouncing society, subduing passions, overcoming pairs such as heat and cold, abandoning egoism, and neither blessing nor taking from others.
The passage describes abandoning egoism and worldly manifestations through cognition of Atma and through knowledge that all is Brahman.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3933-3970 confidence: medium
Asana is defined as easeful, fatigue-free uninterrupted meditation on Brahman; kala/time is endless bliss and secondless, while everything else destroys happiness.
The passage describes Brahman as secondless, instructs absorption in uniform Brahman, and directs vision to the seat where seer, seen, and sight cease.
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Thirty Minor Upanishads KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81; lines 3973-4033 confidence: high
Dharana, dhyana, and samadhi are described as progressive Brahman-oriented contemplations leading to bliss, union with pratyag Atma, Siddha status, and an inexpressible state.
The practitioner repeatedly contemplates being Brahman, cognition unites with pratyag Atma, and the final instruction is to see everything as Brahman.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9762-9851 confidence: high
"The universe, jiva, Is'vara, maya and others do not really exist, except my full Atma"; karma of darkness and ajnana is said not to affect the self-resplendent Atma.
The speaker teaches that there is no reality apart from Atma/Brahman, that 'you are I' and 'I am you', and that one who gives up all associations is merged in him.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9853-9931 confidence: high
'upavasa' signifies the dwelling near or union of jivatma and Paramatma, not emaciating the body through fasts; the text adds the snake-hole analogy.
Upavasa is defined as union of jivatma and Paramatma, and direct cognition is realizing that one is Brahman.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9853-9931 confidence: medium
Maya is what did not exist before the evolution of Atmas and is rejected at the end, the universal deluge; when maya and its effects are annihilated, no Isvara or jiva state remains.
The passage says that if maya and its effects are annihilated, there is no state of Isvara or jiva, leaving the speaker as immaculate Chit.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9933-10014 confidence: high
By causing the superimposed universe to be absorbed, chitta partakes of the speaker’s nature.
The passage describes absorption of the superimposed universe, destruction of identification and maya, discernment of the non-dual one, and samadhi as Atma and manas becoming one like salt dissolved in water.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119 / TARASARA-UPANISHAD 1 / S'UKL A- Y A JUR VED A; lines 5798-5829 confidence: medium
The eighth mantra begins with Om, names Sri-Paramatma/Narayana and related supreme titles and qualities, and states that Brahman is the speaker's self, followed by identification with Rama and Bhuh, Bhuvafy, and Suvah.
The mantra states that Brahman is the self, and the following prose says the knower attains the state of Narayana.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33 / AMRTABINDIP-UPANISHAD / KRSHNA-YAJURVEDA; lines 2039-2123 confidence: medium
Brahman is described as difficult to define as contemplated or not contemplated, partless, devoid of fancy, and quiescent; whoever cognizes 'I' to be Brahman attains Brahman.
The text says that one who cognizes 'I' as Brahman attains Brahman, sees the non-dual state when darkness is cleared, and declares both Brahman and Vasudeva to be Myself.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2125-2212 confidence: high
The person meditating on sole Narayana latent in all beings is free from pains; from the dual he becomes fearless non-dual, while seeing the world as manifold leads from death to death.
The passage says the practitioner moves from the dual to the fearless non-dual and that the first-person voice is without the difference of universe, Jiva, and Iswara.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1; lines 2685-2694 confidence: medium
"passes into the state of (Jivanmukti) emancipation like the immovable state of the wind"
After the sage passes into emancipation, the passage states that the One, Brahman, remains and is beyond sensory and temporal attributes.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA / NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23; lines 1610-1627 confidence: medium
A Sannyasi is an ascetic who gives up caste and life-order duties, good and bad actions, is freed from “I” and “mine,” takes refuge in Brahman, and practices Nirvikalpa Samadhi.
The Sannyasi is freed from “I” and “mine,” realizes “I am Brahman,” and affirms that there is no manyness.
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Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11112-11237 confidence: medium
Beyond the matras is Parabrahman, described as pure, all-pervading, beyond kalas, ever resplendent, and the source of all light.
The mind is described as absorbed without separate existence or mental action, and the practitioner is freed from karma and jiva-existence while attaining the state of Brahma and supreme bliss.
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Thirty Minor Upanishads MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA / NIRALAMBA-DPAN1SHAD; lines 1539-1607 confidence: high
Moksha is defined as annihilation of thoughts of bondage through discrimination of eternal and non-eternal in transient mundane existence.
Moksha is the annihilation of bondage-thoughts, and the disciple is described as Brahman alone remaining after universe-consciousness is lost through wisdom.
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Thirty Minor Upanishads MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA; lines 1203-1321 confidence: medium
There are three substances: Sat, Asat, and Mithya. Sat alone is Brahman; Mithya is illusory ascription of the universe to Brahman. Brahma-Jnana roots out what is not Self and merges in Brahman.
Brahma-Jnana is described as rooting out bodies and other non-Self elements and merging in Brahman.
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Thirty Minor Upanishads NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259; lines 11371-11398 confidence: medium
Many myriads of nadas and bindus become absorbed in the Brahma-Pranava sound.
The nadas and bindus become absorbed in Brahma-Pranava, and the yogin later becomes of the form of the internal Brahma-Pranava sound.
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Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high
Kundalini assumes eight forms of prakrti, encircles Shiva, and dissolves in Shiva; rajas-sukla rises to Shiva with marut; prana and apana become equal; pranas flow in all things like fire in gold.
Kundalini encircles Shiva and dissolves itself in Shiva; S'akti is happy with Shiva in sahasrara.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7107-7182 confidence: medium
The person who masters these through buddhi is compared to a boatman with a boat in mire and an elephant-driver with an elephant; he knows all besides Self as illusory and destructible and should utter “I am Brahman alone.”
The practitioner is told not to know anything other than Self and to continually utter “I am Brahman alone,” while turyatita is described as beyond the ordinary states.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7184-7264 confidence: medium
Tatastha is associated with seeing; the ego-affected jiva is not the seer, is linked to body-identification, and is likened to a screen to Brahman; self-realisation is reached through the Hamsa-So'ham breath mantra and giving up identification with the body.
The passage links the Hamsa-So'ham breath mantra, giving up body-identification, being stated to be Brahman, and seeing Atma in oneself.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7439-7521 confidence: medium
Omkara is to be sought, is mentioned in the Vedas of the nature of the Upanishads, is the indestructible Atma across the three times, can confer salvation, and leads to conviction that Atma is Parabrahman.
The passage instructs the hearer to become convinced that Atma associated with the three bodies is Parabrahman.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7523-7616 confidence: medium
Brahman is supreme and indestructible; knowers of Brahman attain samadhi and absorption in Brahman; Isvara upholds the universe, and the jiva is bound as enjoyer but freed by knowing the Lord.
Knowers of Brahman attain samadhi in Brahman and are absorbed in Brahman.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7618-7689 confidence: high
Meditation on union or absorption and sattva-bhava of Paramesvara dispels cosmic illusion; knowing the Lord destroys avidya and frees from birth and death; the enjoyer, enjoyed, and enjoyment are Brahman; meditating on Atma-svarupa removes grief and delusion; Virat is past, present, future, and indestructible.
The passage speaks of meditation on union or absorption, identifies the enjoyer, enjoyed, and enjoyment as Brahman, and says the Parivrat remains as Brahman.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6673-6762 confidence: medium
The practitioner thinks himself the abdicator of all karmas, meditates on his own Reality, goes northward with hands upraised, and, if a learned sannyasin, receives Pranava initiation from the teacher and moves freely with the thought that there is none other than the Self.
The practitioner meditates on his own Reality, holds the thought that there is none other than the Self, enjoys Atmic bliss, and abandons the body in mountain caves while uttering Pranava.
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Thirty Minor Upanishads NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA / NARAYANA-UPANISHAD 1 29 / KALIS ANT ARANA UPANISHAD1; lines 5909-5975 confidence: medium
The sixteen names destroy the jiva’s avarana while it is surrounded by sixteen kalas; then Parabrahman shines, compared to the sun shining after clouds disperse.
The sixteen names destroy the jiva’s avarana, after which Parabrahman alone shines; later the passage lists absorption into Brahma as an attainment.
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Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: high
"Through Tapas, Sattwa ... is acquired; through Sattwa, a (pure) mind ...; and through mind, (Parama-) Atma ... Through attaining Atma, one gets liberation."
The teaching states that Tapas leads to Sattwa, Sattwa to pure mind, mind to Atma, and Atma to liberation; Chitta's modifications are destroyed and it is absorbed into its source.
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Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: medium
"I am drowned like a frog in a dry well. Thou art my refuge." The same speech says desire leads one to return again and again to Samsara.
Brhadratha says one who clings to desire returns again and again to Samsara, while the teaching later describes resting in the bliss of the Self beyond desire and identification.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: medium
Sannyasa is defined as the union of Jiva-Atma and Parama-Atma at the morning and evening Sandhis; qualification requires disgust for desires like vomited food, lack of bodily affection, and dispassion toward objects.
Sannyasa is defined as the union of Jiva-Atma, the lower Self, and Parama-Atma, the higher Self, at the two Sandhis.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1810-1878 confidence: high
The ascetic is compared to a vessel full to its brim in an ocean and to a vessel void in the ether; the instruction says not to differentiate between Atma that knows and Atma that is known and to become what remains after giving up all thoughts.
The instruction rejects differentiation between Atma as knower and known, calls for relinquishing seer, seen, and visual, and follows with first-person declarations of identity with Brahman and what is beyond dual and non-dual.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1880-1914 confidence: high
The speaker identifies as full in all, Sachchidananda, pilgrimage places, the higher Self and Siva; he denies defined and non-defined status, measurement categories, and being the universe, while calling himself the seer of all.
The passage identifies the speaker with the higher Self, Siva, Absolute Consciousness, Sat and Chit, and states that the one who realizes himself thus is the speaker and that the hearer becomes Brahman.
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Thirty Minor Upanishads OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA; lines 2277-2345 confidence: high
The speaker addresses Mahadeva, says grace makes him indestructible and full of Vijnana, describes Hari as Samvit after destruction of antahkarana, calls Achyuta/Vishnu the seer, Jnana, supreme light, Paramesvara, Parabrahman, and states 'That Brahman I am.'
The passage repeatedly identifies the speaker, Jiva, Siva, Vishnu, Samvit, and Brahman in non-difference, including the worship formula 'I am He' and the statement that Jiva becomes Sadasiva when freed.
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Thirty Minor Upanishads OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA; lines 2277-2345 confidence: medium
The passage states 'Jiva is Siva' and 'Siva is Jiva', compares paddy bound by husk with rice freed from husk, says Jiva is bound by karma and becomes Sadasiva when freed, and declares no difference between Siva and Vishnu/Kesava.
Jiva is said to be bound by karma, like paddy enclosed in husk; when karma perishes or bonds are removed, Jiva is Sadasiva.
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Thirty Minor Upanishads PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV / PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA; lines 2840-2913 confidence: high
The body is to be shunned; Jiva-Atma is to be dissolved into Paramatma like jar ether into universal ether; macrocosm and microcosm are to be given up; the body-rooted "I" is to be merged into Chidatma; the universe appears in Brahman like a town in a mirror; the liberated self is compared to a spotless moon after eclipse.
The passage explicitly instructs dissolving Jiva-Atma into Paramatma like jar ether into universal ether and merging the body-rooted "I" into Chidatma.
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Thirty Minor Upanishads PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV; lines 2696-2767 confidence: high
Pratyagatma is not far though difficult, is all-pervading, and the cognition of 'I' as supreme and all after purifying the heart and contemplating Brahman is highest bliss.
Jivatma and Paramatma are said to be without difference, with similes of water with water, milk with milk, and ghee with ghee; the purified cognition of 'I' as supreme and all is called highest bliss.
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Thirty Minor Upanishads PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA / ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59; lines 3000-3082 confidence: high
The Jivanmukta sees no difference between his own Atma and Brahman or between Brahman and the universe, remains equanimous when revered or reviled, and the true knower of Brahman is not subject to rebirth.
The passage states that the Jivanmukta sees no difference between Atma and Brahman and later describes Brahman as one only without a second.
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Thirty Minor Upanishads PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA / ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59; lines 3000-3082 confidence: medium
“In this mighty ocean of Brahman full of the nectar of undivided bliss, I do not see, hear, or know anything”; the speaker also declares, “I am an asanga” and “I am Hari.”
The realized voice asks where the world has gone and says it does not see, hear, or know anything in the ocean of Brahman.
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Thirty Minor Upanishads PHYANABINDU-UPANISHAP 205 / DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA; lines 9293-9345 confidence: high
Atma shines in the skull like the sun; Purusha with shakti is to be seen in the Brahma-hole as one's own Atma; manas is absorbed; understanding gems, moonlight, nada, bindu, and Mahesvara's seat brings kaivalya.
The passage describes seeing Purusha with shakti as one's own Atma, absorption of manas, and attainment of kaivalya through understanding inner signs.
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Thirty Minor Upanishads PHYANABINDU-UPANISHAP 205 / DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA; lines 9293-9345 confidence: medium
Hamsa is said to permeate all bodies like fire or heat in wood and oil in sesame seeds; knowing it in this way, one does not meet death.
Hamsa is said to permeate all bodies like fire in wood or oil in sesame seeds; the note glosses Hamsa with 'I am that' and breath symbolism.
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Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: high
After samadhi, modifications pertaining to Atma arise; they annihilate karmas from beginningless rebirths. A current of nectar rains down, samadhi is called dharma-megha, affinities are absorbed, and the practitioner becomes a Jivanmukta.
Karmas and affinities are destroyed, conditioned states are absorbed, and the practitioner is brought face to face with ultimate Reality or absorbed into Paramatma-related terms.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183 / S'ANDILYA-UPANISHAD 189 / CHAPTEK II; lines 8409-8440 confidence: medium
Atharvan says Brahman is satya, vijnana, and ananta; all the world is interwoven in it warp-wise and woof-wise; all originated from it, all are absorbed into it, and knowing it makes everything else known.
Atharvan identifies the ultimate reality as Brahman and tells S'andilya, 'Thou art That,' while also describing all as originating from and being absorbed into Brahman.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183 / S'ANDILYA-UPANISHAD 189; lines 8395-8407 confidence: medium
The passage defines Satnadhi as the union of Jivatma, the individual self, and Paramatma, the higher self, without the threefold state of knower, known, and knowledge; it is described as extreme bliss and pure consciousness.
The passage defines Satnadhi as the union of Jivatma and Paramatma without the knower-known-knowledge triad.
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Thirty Minor Upanishads S'UKL A- Y A JUR VED A / NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA / NARAYANA-UPANISHAD 1 29; lines 5869-5906 confidence: high
Whoever knows thus attains Sayujya of Narayana, glossed as absorption in the essence of Narayana.
The passage says the knower attains Sayujya of Narayana, glossed as being absorbed in the essence of Narayana.
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Thirty Minor Upanishads S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA; lines 9479-9512 confidence: medium
The seeker goes in the chariot as long as possible, then abandons the car and reaches the place of the Lord of the car.
The practitioner abandons the car, gives up matra, linga, and pada, and attains a subtle pada without vowels or consonants through the letter M without accent.
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Thirty Minor Upanishads SAMAVEDA / ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA; lines 1917-1996 confidence: medium
The supreme is identified with Brahma, Siva, Indra, Vishnu, Prana, Time, Agni, the moon, and all things; knowing him crosses death, and attaining Parabrahman is linked to seeing all elements in oneself and oneself in all elements.
The passage teaches seeing all elements in oneself and oneself in all elements, and identifies Parabrahman as the self.
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Thirty Minor Upanishads SUBALA-UPANISHAD 63 / KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67; lines 3361-3449 confidence: medium
The passage describes the entity as knower, lord, ruler of all, latent in all, worshipped by all, and not food for another; it associates annamaya through anandamaya aspects with Atma, calls it one and not dual, and frames this as exposition of Nirvana and the Vedas.
The text says Atma is one and not dual and repeatedly identifies bodily, cosmic, ritual, social, and temporal categories as Narayana.
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Thirty Minor Upanishads SUBALA-UPANISHAD 75 / KHA:NDA XI / KHANDA XIII / KHANDA XV; lines 3819-3837 confidence: high
It burns mahat, avyakta, akshara, and mrtyu; "mrtyu becomes one with the great Lord."
After the burning of mrtyu, mrtyu becomes one with the great Lord, and the passage continues with a negation of being and non-being beyond Him.
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Thirty Minor Upanishads TARASARA-UPANISHAD 1 / S'UKL A- Y A JUR VED A / NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA; lines 5832-5866 confidence: medium
All these proceed from Narayana, prosper through Narayana, and are absorbed in Narayana; the passage says the Rgveda teaches this.
All named beings and entities proceed from Narayana, prosper through him, and are absorbed in him; Narayana is also said to have no second.
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Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4746-4811 confidence: high
Rbhu says to know everything as Sachchinmaya; it pervades everything; Sachchidananda is “non-dual, decayless, alone” and “It is ‘I’.”
The passage denies distinctions such as “thou” and “I,” calls Sachchidananda non-dual, asserts that Brahman alone is everything, and identifies “That” with “I.”
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Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4813-4895 confidence: high
The speaker states that the speaker is Brahman alone, not Jiva, not changeable, not inert, deathless, without pranas, and greater than the great.
The speaker repeatedly identifies the first-person self with Brahman and Atma, denies separation from the universe, and states that nothing is different from Brahman.
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Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4897-4983 confidence: medium
"There is no universe in the womb of Aja (the unborn Brahman)—there is no universe in the womb of Atma. Duality and non-duality ... are really not. All this is the result of maya. Therefore, there should be Brahma-Bhavana."
The passage instructs the practitioner to know and contemplate 'I am Brahman,' give up the 'I,' abandon action, and states that by studying the Upanishad one becomes one with Brahman.
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Thirty Minor Upanishads TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83; lines 4060-4116 confidence: medium
"Chinmatra alone is the Absolute Consciousness" and the partless non-dual essence; the whole world and the states of speaker and addressee are Chinmatra.
The passage repeatedly identifies paired distinctions such as seer and seen, I and thou, form and non-form, virtue and vice, and the whole world with Chinmatra, the partless non-dual essence.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III; lines 4118-4191 confidence: medium
Siva states that he is of the nature of Parabrahman, supreme bliss, divine wisdom, pure consciousness, the unconditioned, and the non-dual.
The speaker identifies himself with Parabrahman, Atma, Sadasiva, Sachchidananda, and finally says all is Brahman and there is none other than Brahman.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III; lines 4193-4223 confidence: high
The speaker says, 'I am Brahman that is Sat, and bliss, and the ancient,' says 'thou' and 'that' are not different, and identifies the self with consciousness, Siva, happiness, and absence of witness-state.
The passage says the words 'thou' and 'that' are not different from the speaker, calls the self a partless non-dual essence, and identifies it with one-and-secondless Sat/Brahman.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAD 83 / CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV; lines 4282-4307 confidence: medium
A Jivanmukta realizes being beyond the three bodies, being pure consciousness and Brahman, and having neither body nor anything except the certitude “I am Brahman.”
The Jivanmukta is defined by realization of 'I am Brahman', absence of egoic 'I', freedom from body-identification and mental faculties, and abiding in absolute consciousness.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89 / CHAPTER V; lines 4484-4558 confidence: medium
Rbhu says, 'not-Atma is a misnomer' and that with sankalpas absent and actions given up, 'Brahman alone remains.'
Rbhu says non-Atma is a misnomer, denies world and manas as non-Atma, states that Brahman alone remains, and invokes 'All is Brahman.'
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8135-8230 confidence: high
The practitioner attains Unmani and yoga sleep, where time does not exist; the text instructs placing mind with s'akti and Atma with akas, reducing everything to akas, and abandoning external and internal thoughts.
The text instructs abandonment of thoughts and compares the mind's absorption in Tattva to camphor in fire and salt in water, ending with kaivalya alone remaining.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6764-6847 confidence: medium
All Atmas are described as shining in pure Akas, dwelling in all, moving in the middle world, appearing as fire, moon, beings, water-forms, grain, earth, Vedic limbs, rivers from mountains, truth, and the great one, and as no other than Brahman.
The passage describes all Atmas in many cosmic and earthly forms and states that they are no other than Brahman.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium
Avadhuta is described as without rules, taking food according to the course of the boa constrictor, excluding ill-reputed persons and outcastes, and engaged in realization of the Real.
The avadhuta is engaged in realization of the Real, and turiyatita and avadhuta attain Kaivalya in Atma through realization of Reality; the ascetic is qualified only for reflection.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 7016-7093 confidence: medium
After going to the forest, one dwells with jnana as sacrifice, masters the organs, awaits death, and is fit to be of the nature of Brahman.
The text says the practitioner becomes fit to be of the nature of Brahman, rejoices in That, delights in Atma, and sees/meditates on Vishnu as Paramatma everywhere.
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Thirty Minor Upanishads UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159; lines 7096-7105 confidence: medium
The passage describes one in bliss who thinks himself Brahman alone, regards the staff as certitude of mind, has no desire, is naked, and has abandoned samsara through mind, speech, and body.
The person thinks himself to be Brahman alone and attains salvation while no longer seeing the universe.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7267-7350 confidence: medium
For this ascetic there is no bath, mantra-muttering, worship, homa, fire-sacrifice karma, flower worship, pitr rites, pilgrimage, observances, dharma or adharma rules, or other worldly karmas; he should give up all karmas and worldly observances.
The ascetic gives up ritual karmas, fire-sacrifice, pilgrimage, and worldly observances; he roams with inward vision, a mind full of Brahman, and worship of no God other than the Self.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7352-7437 confidence: medium
The ascetic should attain vairagya through jnana, deliberate that there is none other than the Self, attain Jivanmukti, see Reality everywhere, understand the four svarupas in Tattvamasi, and live in Realization until the body falls.
The passage states that there is none other than the Self, describes seeing Reality everywhere, and assigns turyatita and avadhuta the idea that they alone are Brahman.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10245-10329 confidence: high
When the mind is fixed on the non-dual One and duality is put down, the universe is seen as a dream and compared to a dispersed autumnal cloud; Nidagha is addressed.
Duality is put down, consciousness is almost annihilated, distinctions of knower and known are rejected, and the hearer is told to become Reality; Siva is later identified as all.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10331-10372 confidence: medium
The passage asks where delusion and sorrow are for one who sees all as the one Brahman, and states that beings in heaven and earth falling under the vision of Brahmavits are emancipated from sins of many crores of births.
The passage states that to one who sees all as the one Brahman, delusion and sorrow are absent.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247; lines 10808-10898 confidence: high
Because the sun of Chit in the heart has no rising or setting, the knower has no karma; rising above day and night through annihilation of sound and time, he becomes one with Brahman and attains unmani and amanaska.
The practitioner rises above day and night through the annihilation of sound and time, becomes one with Brahman, and attains states beyond manas.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10901-10989 confidence: high
The knower of Brahman becomes one with Brahman; when sankalpa perishes, mukti is in hand; contemplation of Paramatma leads to emancipation and jivanmukti through leaving paired distinctions.
The knower becomes one with Brahman or Parabrahman, abandons the conception of 'I', and views all as Atma.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10991-11002 confidence: medium
The yogin places bindu in the akas of Paramatma, follows the path of partless bliss produced by pure, secondless, stainless, innate yoga sleep of amanaska, and becomes emancipated.
The passage describes placing bindu in the akas of Paramatma and becoming immersed in an ocean of bliss after emancipation.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10651-10738 confidence: medium
Middle introvision presents variegated colours as if sun, moon, and fire had joined in akas; through practice, the yogin becomes one with akas, Para-akas, Maha-akas resplendent like the fire of the deluge, Tattva-akas, and Surya-akas brightened by a crore of suns.
Through practice, the yogin becomes one with akas and successive luminous forms including Para-akas, Maha-akas, Tattva-akas, and Surya-akas.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10740-10788 confidence: medium
The jiva abandons the twenty-four tattvas and becomes jivanmukta through the conviction that Paramatma is 'I' alone, then becomes one with antarlakshya or Brahman and the partless sphere of Paramakasha.
The jiva becomes jivanmukta through identifying Paramatma as 'I' and becomes one with antarlakshya or Brahman and the partless sphere of Paramakasha.
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Thirty Minor Upanishads YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267; lines 11806-11846 confidence: medium
"Then he sees the whole universe in his body as not being different from Atma. This path of the urdhvakundalini ... conquers the macrocosm."
The passage says the yogin sees the whole universe in his body as not different from Atma.
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Thirty Minor Upanishads YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III; lines 11848-11887 confidence: medium
Practice of vayu is said to make one become one with brahmanda; the practitioner should master vayu, bindu, chitta, and chakra, and yogins attain the nectar of equality through samadhi alone.
The practice of vayu is said to make the practitioner one with brahmanda, and yogins attain the nectar of equality through samadhi.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 8925-9006 confidence: high
The yogin who considers what is above nada and anahata as highest has doubts destroyed; when extremely subtle nada is absorbed, the yogin attains stainless Brahman.
Nada is absorbed and the yogin attains stainless Brahman; the arrow-like practitioner becomes one with the aim; mind is absorbed in the supreme One.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9210-9290 confidence: medium
In turya there is only connection with Paramatma and eternal wisdom; one should quiet buddhi, place manas in Atma, unite prana and apana, contemplate the universe as Atma, enter turyatita, experience bliss beyond pairs, and attain Paramatma and emancipation.
The text instructs placing manas in Atma, contemplating the universe as Atma, and attaining the nature of Paramatma and emancipation.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8641-8730 confidence: high
The ghata state follows constant breath suppression and is defined as union without opposition between prana and apana, manas and buddhi, or jivatma and Paramatma.
The ghata state is defined as union between prana and apana, manas and buddhi, or jivatma and Paramatma without opposition.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8816-8891 confidence: high
Samadhi is defined as the non-difference of jivatma and Paramatma; the yogin may lay aside the body, become absorbed in Parabrahman, and not require utkranti.
Samadhi is defined as the non-difference of jivatma and Paramatma.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8816-8891 confidence: high
Samadhi is defined as the non-difference of jivatma and Paramatma; the yogin may lay aside the body, become absorbed in Parabrahman, and not require utkranti.
The yogin may lay aside the body and become absorbed in Parabrahman without utkranti.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 confidence: high
The sage’s life means death to reputation, action, and individual selfhood, leading to escape from the world, self, and ordinary judgments.
The sage’s life is death to reputation, action, and individual selfhood; the many disappear in the One; and the sage is described as embraced in obliterating unity and resting in the Infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 confidence: high
The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference.
The sage sees all things as one, blends things into a harmonious whole, and is embraced in an obliterating unity where he finds rest.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: high
Confucius rebukes a follower seeking usefulness and prescribes fasting of the heart; TAO abides in a life rid of self; the Duke of Shê is taught destiny above duty; the parable of trees shows the survival and usefulness of the good-for-nothing.
The text describes fasting of the heart, getting rid of self, self-absorption, loss of subject-object distinction, abstraction from self, and attainment of TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: medium
The passage defines Chuang Tzŭ's mysticism through self-absorption, becoming an unconscious vehicle of higher illumination, taking refuge in God, no distinction between subject and object, the axis of TAO, and abstraction from self as the road to TAO.
The passage states that the sage learns no distinction between subject and object and that One and not-One, God and Man, are One.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: high
Confucianism is characterized as finite and worldly, while the Taoist sage seeks the Absolute, the Infinite, the Eternal, and seeks to attain TAO.
The sage seeks the Absolute, Infinite, and Eternal, attains TAO, loses the distinction between subject and object, and becomes oblivious of self.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: high
Chuang Tzu and Heraclitus are said to hold the immanence of the Eternal Principle in all that is, to teach that the soul is an emanation from the Divine, and to see perfection as becoming one with the source and losing individuality.
The passage states that life is perfected by becoming one with that from which it came and losing what is individual in it.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: high
The passage says both Chuang Tzu and Heracleitus held the immanence of the Eternal Principle, taught the soul as an emanation from the Divine, and connected perfection with becoming one with the source and losing individuality.
The passage says the soul is an emanation from the Divine and that life becomes perfect as it becomes one with its source and loses what is individual in it.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER II. / THE IDENTITY OF CONTRARIES. / CHAPTER III. / NOURISHMENT OF THE SOUL.; lines 2016-2134 confidence: medium
Ch’in Shih says the mourners’ attachment implies improper words and tears, violating eternal principles; he says the Master came when it was time to be born and went when it was time to die, so lamentation and sorrow have no place.
Ch’in Shih says birth and death occur at their proper times and compares death to fuel being consumed while fire may be transmitted; the note says the nourished soul may return to the Great Unknown.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 confidence: medium
Yen Hui asks for a method; Confucius says to fast; Yen Hui mentions abstaining from wine and flesh, and Confucius distinguishes religious fasting from fasting of the heart.
The passage distinguishes outward fasting from the fasting of the heart, links the method to loss of individuality, and says Tao can abide in the negative receptive state.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 confidence: medium
Confucius defines fasting of the heart as cultivating unity, hearing beyond ears and mind, stopping ordinary functions, and becoming a negative existence in which Tao can abide.
Yen Hui says use of the method would mean his individuality had gone, and Confucius confirms the negative state in which Tao can abide.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 confidence: medium
Confucius says that from the point of view of sameness "all things are ONE" and that Wang T'ai treats the loss of his toes like "the loss of so much mud."
Confucius states that from the point of view of sameness all things are one, and describes Wang T'ai as beholding all things as one.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 confidence: medium
The pure men of old do their duty to neighbors without association, appear among others but beyond the world, and have dispensed with language.
The pure men are described as wise or exemplary persons who reduce cared-for and uncared-for things to ONE, preventing conflict between the human and the divine.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: high
Pu Liang I's staged attainment: sublunary state ceases after three days, external world after seven more, self-awareness after another nine; he becomes etherealised, wise, without past or present, and enters where life and death are no more; he remains able to accord with environment and is described as battered but not bruised.
Pu Liang I's progression includes cessation of the sublunary state, cessation of the external world, unconsciousness of his own existence, becoming without past or present, and entering where life and death are no more.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: high
Nü Yü says Pu Liang I had the qualifications of a sage but not Tao; after instruction, the sublunary state, external world, and self-awareness successively cease, and he reaches a state beyond life and death.
Pu Liang I undergoes timed stages under Nü Yü's instruction that culminate in loss of self-awareness and entry into a condition where life and death are no more.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: high
Tzŭ Kung reports that the men seek nothingness and separation from corporeal frames; Confucius says they travel beyond the rule of life, are one with God, do not distinguish human and divine, see life as a tumour and death as release, stand on unity, ignore passions and senses, and wander in inaction.
Confucius says the men consider themselves one with God, recognize no distinction between human and divine, and stand on the unity of all things.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: high
Confucius says the men consider themselves one with God and recognize no distinctions between human and divine.
Confucius says the men consider themselves one with God and recognize no distinctions between human and divine.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 confidence: high
A smile and Mêng Sun's grief are described as spontaneous; the passage exhorts resignation to mortal environment and unconsciousness of life-death changes in order to enter the pure, divine One.
The passage links resignation to change with entering the divine One, and Yen Hui describes discarding body and reasoning powers to become one with the Infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 confidence: high
The passage describes Mêng Sun's grief as spontaneous, then instructs resignation to mortal environment and unconsciousness of changes such as life into death, leading into the pure, divine One.
The passage links resignation to mortal change with entry into the divine One, and Yen Hui describes freeing himself from body and mind to become one with the Infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 confidence: medium
P'u I Tzŭ says Shun succeeded in government but remained artificial, while T'ai Huang was peaceful asleep, inactive awake, sometimes thought himself horse or ox, and possessed genuine virtue without artificiality.
The passage praises loss of self-consciousness or absence of self: T'ai Huang is described as beyond ordinary self-consciousness, and the Sage instructs T'ien Kên to follow the natural order without admitting self.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: medium
“By converging to ONE, all things may be accomplished.”
The passage says that by converging to ONE all things may be accomplished and that the sage's glory is to know all things are ONE.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: medium
The Emperor remarks that Nothing was able to get it; the passage states that knowledge, sight, and speech obscure spiritual nature and that true spirituality is found in negation.
The passage states that knowledge, sight, and speech obscure spiritual nature and that true spirituality is found in negation; later it describes perfected cultivation as unconditioned union with the universe.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: high
A cosmogonic account moves from a beginning before Nothing, to the Nameless, formless ONE, virtue, destiny, life, form, nature, cultivated return to virtue, unconditioned greatness, and unconscious joining with the universe like birds chirping.
By cultivating nature one is carried back to virtue and, when perfected, becomes as things were in the beginning: unconditioned, great, and joined with the universe without conscious awareness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: medium
By cultivating nature one returns to virtue; perfected virtue makes one 'unconditioned,' and being 'joined with the universe' without awareness is called 'divine virtue' and accordance with eternal fitness.
Cultivating nature returns one to virtue; perfected virtue becomes unconditioned and joined with the universe without conscious awareness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 confidence: medium
Lao Tzŭ replies to Ch'iu about handicraft skill, the hunting-dog, the monkey brought from the mountain, limits of human control, self-cultivation, and unconsciousness of personality combining human and divine.
Lao Tzŭ says unconsciousness of one's own personality combines the human and divine; the gardener later tells Tzŭ Kung to become unconscious of self and shake off the flesh.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 confidence: medium
Lao Tzŭ says handicraft skill wears out body and soul; the hunting-dog and monkey suffer from their powers or cleverness; he then states that self-cultivation is in one's hands and that unconsciousness of personality combines the human and divine.
Lao Tzŭ says unconsciousness of personality combines the human and the divine; the gardener advises Tzŭ Kung to become unconscious of self and shake off bodily trammels.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 confidence: high
The divine man rides the glory of the sky, his form becomes indiscernible, he is absorbed into light, at one with God and man, and enveloped in darkness as things return to their original state.
The divine man rides the glory of the sky until his form is no longer discernible, is said to be absorbed into light, and is at one with God and man as things return to their original state.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 confidence: high
The divine man rides the glory of the sky until his form is no longer discerned, called absorption into light; he is at one with God and man, affairs cease, things return to their original state, called envelopment in darkness.
The divine man becomes indiscernible in the glory of the sky, is absorbed into light, is at one with God and man, and is enveloped in darkness as affairs cease and things return to their original state.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 confidence: medium
Those who enjoy the happiness of God fulfill divine functions when born, undergo physical change when they die, exert the Negative in repose, and wield the Positive in motion.
Those who enjoy the happiness of God are described as fulfilling divine functions at birth and undergoing physical change at death.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 confidence: medium
Chuang Tzu says true virtue does nothing and is unknown, lists named virtues as studied efforts that are parts of a whole, and concludes that Tao does not admit subdivision.
Chuang Tzu presents named virtues as studied efforts and parts of a whole, then concludes that Tao does not admit of sub-division.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 confidence: medium
The speaker says the music induced fear, then amazement, then confusion; confusion is equated with absence of sense, absence of sense with Tao, and Tao with absorption therein.
The speaker states that confusion means absence of sense, absence of sense means Tao, and Tao means absorption therein.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 confidence: medium
The speaker says the music first induced fear and respect, then amazement and isolation, and lastly confusion; confusion means absence of sense, absence of sense means Tao, and Tao means absorption therein.
The speaker states that absence of sense means Tao and Tao means absorption therein.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 confidence: medium
The spirit spreads everywhere, reaches heaven above and earth beneath, influences all creation, cannot be portrayed, and is named "Of-God."
The passage says that preserving spirituality leads to becoming one with that spirituality and to a due relationship with God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 confidence: medium
Preserving spirituality and not losing it makes one become one with spirituality; through that unity the spirit operates freely and comes into relation with God. The translator notes return after earthly life to eternity.
The passage states that preserving spirituality makes one become one with that spirituality and come into due relationship with God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium
Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti.
The teaching imagines being charioted upon Tao, floating above mortality, and later roaming with Tao alone through Infinite Nought.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 confidence: medium
Confucius explains that man and God are one, that man is from God and God is from God, and that the Sage quietly waits for death as the end.
Confucius says man and God are one, that man is from God, and that the Sage quietly waits for death as the end.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 confidence: medium
Confucius says the work goes on without human knowledge of cause, beginning, or end; humans can only wait. He also says that man and God are one and that the sage quietly waits for death as the end.
Confucius says there is no beginning and no end, that man and God are one, and that the sage quietly waits for death as the end.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 confidence: medium
Lieh Tzŭ sees an old skull while eating by the roadside, points at it with a blade of grass, and says only they know there is no such thing as life or death.
Lieh Tzŭ denies a firm distinction between life and death, lists transformations across plants, insects, animals, and man, and says man returns to the great Scheme from which all things come.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium
Life comes and goes beyond control; renouncing the world removes cares and is equated with rebirth and nearness to TAO; perfect body and original vitality are described as one with God.
The passage links original purity of vitality, becoming one with God, attaining formlessness, becoming ONE, and seeking refuge in God with freedom from harm.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium
Perfect body and original vitality make one with God; Heaven and earth are father and mother of all things; union gives shape, dispersal renews the original condition, and perfect body and vitality are fit for translation.
The passage says that one whose physical frame is perfect and whose vitality is in original purity is one with God, and later speaks of bringing nature to ONE and entering partnership with God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: high
The passage discusses issuing forth, return, death, annihilation with continued existence, formlessness, birth and death as non-ultimate, Space, Time, the Portal of God, Non-Existence, Nothing, and the Sage’s abiding-place.
The passage states that to be annihilated and yet to exist is convergence into one, and later treats existence and non-existence, life and death, as one.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: high
The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end.
The passage explicitly states that being annihilated and yet existing is a convergence of the supernatural into One, and later unifies Non-Existence and Nothing.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10219-10306 confidence: medium
A one-legged man discards ornament; condemned criminals go up to great heights without fear; those who ignore moral clothing and condition become oblivious of their own personality and become people of God.
Those who disregard moral clothing become oblivious of their own personality and proceed to be the people of God; those in eternal harmony do not react to reverence or insult.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10219-10306 confidence: medium
A one-legged man discards ornament; condemned criminals climb heights without fear; those ignoring moral clothing become oblivious of personality and become people of God.
The passage says that those who neglect moral clothing become oblivious of personality, become people of God, and pass into eternal harmony.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: low
Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i.
Tzu Chi is described as body like dry wood and mind like dead ashes, and the surrounding speech concerns retreat from manifestation and human grief.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 confidence: low
Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection.
Yen Ch'êng Tzŭ Yu says that life has distinctions but death makes all equal, and that in the eighth year life and death no longer existed for him.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium
The true Sage is described as silently instilling peace, making people like father and son, treating all things as ONE, and possessing an endless love for fellows that mankind rests in, compared to mankind's pleasure in beauty.
The true Sage treats all things as one, and Jen Hsiang Shih as part of ONE recognizes no beginning, end, quantity, or time.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium
Jen Hsiang Shih reaches the centre and attains; he recognizes no beginning, end, quantity, or time and, as part of ONE, knows no modification.
Jen Hsiang Shih reaches the centre, attains, and is described as part of ONE, recognizing no beginning, end, quantity, or time.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: medium
The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE.
The passage says all things are ONE, that the world is permeated by a single vital fluid, and that Sages venerate ONE.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium
Yeh Ch'üeh falls asleep; P'i I rejoices and sings: 'Body like dry bone, / Mind like dead ashes; / This is true knowledge...'
Yeh Ch'üeh's sleep is followed by a song of body like dry bone and mind like dead ashes, with a note stating that his mortal trammels had fallen off by absorption into TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium
Yeh Ch'üeh falls asleep; P'i I rejoices and sings, 'Body like dry bone, / Mind like dead ashes.'
Yeh Ch'üeh falls asleep during instruction; the song evokes dry bone and dead ashes, and a note says mortal trammels fell off by absorption into TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium
Chuang Tzŭ invites his hearer to reach the palace of Nowhere, practice inaction, rest without care, and move up and down the realms of Infinity.
Chuang Tzŭ speaks of the identity of all things and says TAO causes paired processes such as fulness and emptiness or beginning and end without being either member of the pair.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium
Light asks Nothing whether it exists, receives no answer, watches for its appearance, and cannot see, hear, or seize it; Light then exclaims that he can get to be nothing before the supplied text breaks off.
Light cannot see, hear, or grasp Nothing, and the passage ends with Light saying he can get to be nothing.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 confidence: medium
The mean man is beclouded by trivialities while seeking Tao and the ONE; the perfect man returns before the beginning and is merged in the infinite like flowing water.
The perfect man carries his mind back before the beginning and is described as passing like flowing water into the clear depths of the infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 confidence: medium
The mean man is clouded by trivialities while trying to penetrate Tao and the One; the perfect man returns before the beginning and is merged in the clear depths of the infinite like flowing water.
The perfect man is said to return mentally to the period before the beginning, rest in nowhere, pass like flowing water, and merge in the clear depths of the infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: medium
Kuang Ch'êng Tzŭ says he preserves the original ONE, rests in harmony with externals, and has cared for himself for twelve hundred years so that his body has not decayed.
Kuang Ch'êng Tzŭ is depicted as a teacher whose body has not decayed for twelve hundred years and who teaches that the self is eternal and infinite, connected with TAO, Eternity, and Infinity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: high
The Vital Principle says the poison lurks there and tells the Spirit to go back; he advises feeding the people with the heart, resting in inaction, casting the slough, spitting forth intelligence, ignoring differences, becoming one with the infinite, releasing mind and soul, and being vacuous and Nothing.
The Vital Principle advises inaction, release of mind and soul, becoming one with the infinite, being Nothing, and allowing all things to revert to their original constitution and simple purity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: medium
The Vital Principle says the poison lies there, tells the Spirit to go back, feed the people with his heart, rest in inaction, cast his slough, spit forth intelligence, ignore differences, become one with the infinite, release mind and soul, be vacuous, and be Nothing.
The Vital Principle counsels casting off slough, abandoning intelligence, ignoring differences, becoming one with the infinite, freeing the soul, being vacuous, and being Nothing.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 confidence: medium
The Tao of the ancients is described through silence, formlessness, change, impermanence, life and death, heaven and earth blended in one, and the soul departing to an unknown place.
The Tao of the ancients is described through silence, formlessness, change, impermanence, alternating life and death, heaven and earth blended in one, and a soul departing to an unknown destination.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 confidence: medium
The Tao of the ancients is described with silence, formlessness, change, impermanence, life and death, heaven and earth blended in one, and the soul departing to an unknown place.
The Tao of the ancients is described as silence, formlessness, impermanence, heaven and earth blended in one, and the soul departing to an unknown place; Chuang Tzŭ consorts with those beyond life and death.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15103-15555 confidence: low
The Knowledge entry includes Great Knowledge, knowledge of the ancients, limit to knowledge, knowledge as a curse, knowledge from repose, shallowness of knowledge, personified knowledge, and knowledge of the wherefore.
The index includes “Infinite, One with the infinite,” alongside inaction and repose-related knowledge entries.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 confidence: medium
The perfect man sees all creation as one, treats body as dust, life and death as night and day, and rank as mud.
The perfect man sees all creation as one and is not disturbed by life and death, beginning and end, or gain and loss.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 confidence: high
Lao Tzŭ compares changes of pasture and pond to changes that leave essentials untouched; he says all creation is one, body and limbs are dust, life and death are night and day, and rank is mud.
Lao Tzŭ teaches that all creation is one, the body is dust, and life and death are like night and day, so gain, loss, fortune, and rank do not disturb peace.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 confidence: medium
“THE IDENTITY OF CONTRARIES”; distinctions are said to be merged in “ONE.”
Tzŭ Ch'i appears as though soul and body had parted and says he has buried himself; the opening argument also mentions a negative state and distinctions merged in One.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 confidence: medium
Tzŭ Ch'i sits leaning on a table, looks up to heaven, sighs, and becomes absent as though soul and body had parted.
Tzŭ Ch'i appears as though soul and body had parted and says, 'To-day I have buried myself,' before teaching about Heaven, Earth, mind, and soul.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 confidence: medium
A spikelet-tip is called greater than anything under heaven, a vast mountain small, P'êng Tsu young in death; 'I, and everything therein, are ONE.'
The passage declares the universe, the speaker, and all things to be ONE, then presents Speech as producing plurality that cannot reach TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 confidence: high
Ancient knowledge extends to a period before matter, then to unconditioned matter, then to conditioned matter before contraries; when contraries appear, Tao declines and individual bias arises.
The passage says contraries were once unknown, that their appearance accompanied Tao's decline, and later states that the speaker and all things are one.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: medium
"He blends everything into one harmonious whole"; the Sage also grasps the universe, ignores rank, and keeps Unity unscathed through ten thousand years.
Chang describes the Sage as holding the universe, blending everything into one harmonious whole, and maintaining Unity through vast time.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: medium
Chang Wu Tzŭ describes the Sage as seated by sun and moon, holding the universe, blending everything into one harmonious whole, rejecting this-and-that confusion, ignoring rank, and remaining unscathed by vast time and even the universe's passing away.
Chang Wu Tzŭ says the Sage blends everything into one harmonious whole and rejects the confusion of this and that.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high
The passage describes God, the Infinite Absolute, and ONE as the unity in which contraries blend, distinctions of positive and negative or right and wrong are obliterated, and final rest is taken in the Infinite.
The passage repeatedly describes positive and negative, right and wrong, and this and that as contraries that blend, merge, or are obliterated in ONE.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high
"in whose infinity all contraries blend indistinguishably into ONE"; the passage also describes being embraced in an obliterating unity.
The passage says all contraries blend indistinguishably into one and that distinctions are obliterated and merged in an all-embracing unity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B 2 / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 2823-2987 confidence: medium
Confucius teaches cultivation of unity, hearing with the whole self, stopping the work of ears and mind, and the negative existence in which Tao can abide.
The passage links the fasting of the heart with unity, a negative state, the disappearance of individuality, and the abiding of Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6586-6742 confidence: medium
“By converging to One, all things may be accomplished.”
The passage says all things may be accomplished by converging to One, urges recognition of unlike as like and no distinctions, and says all things are One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6912-7081 confidence: high
One comes into existence as formless; things receive what is called virtue; formless continuity divided or allotted is called destiny; movement gives life and things then have form.
One is formless; beings receive virtue, destiny, life, form, and nature; perfected cultivation returns to the beginning and to unconscious joining with the universe.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8286-8441 confidence: medium
The speaker says the music induced fear and respect, then amazement and isolation, then confusion; confusion means absence of sense, absence of sense means Tao, and Tao means absorption therein.
The speaker links confusion to absence of sense, absence of sense to Tao, and Tao to absorption in Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1763-1927 confidence: medium
"that is the very axis of Tao"; at the centre where infinities converge, "positive and negative alike blend into an infinite One."
At the axis of Tao, the passage says positive and negative blend into an infinite One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1929-2086 confidence: medium
Viewed from the standpoint of Tao, paired things are identical; separation, construction, and destruction are brought together into One.
The passage says separation, construction, and destruction are brought together into One and criticizes adherence to the individuality of things when all things are One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2088-2241 confidence: high
The speaker reasons from existence to non-existence and to a time before nothing, then doubts whether his own words have really been uttered.
The passage juxtaposes existence and non-existence, reverses greatness and smallness and age and youth, says all are One, and states that the true Sage aims at the annihilation of contraries.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2088-2241 confidence: medium
"There is nothing under the canopy of heaven greater than the tip of an autumn spikelet... A vast mountain is a small thing... P'eng Tsu himself died young... I, and everything therein, are One."
The passage says Tao existed before conditions, that the universe and the speaker came into being together, and that the speaker and everything in the universe are One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2243-2391 confidence: medium
Chang Wu Tzu says the Yellow Emperor doubted such points, uses the images of expecting an egg to crow and a cross-bow to produce broiled duck, then describes the Sage as seated by sun and moon, holding the universe, blending everything into one whole, ignoring rank, and surviving vast time.
The Sage blends everything into one harmonious whole, rejects the confusion of this and that, and maintains unity through the revolutions of ten thousand years.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2393-2488 confidence: high
God or the Infinite Absolute is described as the infinity where contraries blend into One; the hearer is told to pass into the realm of the Infinite and rest there; distinctions are said to be obliterated and merged in One.
Contraries and distinctions such as positive and negative, right and wrong, this and that are described as blending, being obliterated, and merging in One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6408-6457 confidence: high
“Cast your slough. Spit forth intelligence. Ignore all differences. Become one with the infinite. Release your mind. Free your soul. Be vacuous. Be Nothing!”
The Vital Principle instructs the recipient to ignore differences, become one with the infinite, be vacuous, and be Nothing.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 19302-19484 confidence: medium
The Tao of the ancients is described through silence, formlessness, change, impermanence, life and death, heaven and earth blended in one, the soul departing to an unknown place, and all things going in turn without return.
The ancient Tao is described by life and death, heaven and earth blended in one, impermanence, and the soul's departure into an unknown destination.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII.; lines 18443-18608 confidence: medium
The perfect man carries his mind back before the beginning, rests in nowhere, passes like flowing water, and merges with the infinite.
The perfect man carries his mind back before the beginning, rests in nowhere, passes like water, and is merged in the clear depths of the infinite.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4177-4356 confidence: medium
Nu Yu says Nan Po is not the sort of person; Pu Liang I had sage qualifications but not Tao, while Nu Yu had Tao; Nu Yu imparted as though withholding, and after three days the sublunary state ceased for Pu Liang I.
Nu Yu's instruction of Pu Liang I proceeds through staged loss of ordinary distinctions and culminates where life and death are no more and are one in Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4358-4517 confidence: medium
Tzu Sang Hu, Meng Tzu Fan, and Tzu Ch'in Chang discuss being and not being, doing and not doing, mounting to heaven, roaming through clouds, passing beyond space, and oblivion of existence; they smile and become friends.
The three companions ask who can mount to heaven, roam through clouds, pass beyond space, and remain oblivious of existence without end.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4358-4517 confidence: medium
After Tzu Sang Hu dies, Confucius sends Tzu Kung to mourn; Tzu Kung finds the two companions singing with a lute beside the corpse, saying Sang Hu has returned to God, and he objects that this is not decorous.
The song beside Tzu Sang Hu's corpse says he has already returned to God while the singers remain as men.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4519-4696 confidence: high
Confucius says these men travel beyond the rule of life, consider themselves one with God, ignore human-divine distinctions, see life as a tumour from which death frees them, stand on unity, ignore passions and senses, and wander in inaction.
The passage says the men consider themselves one with God, recognize no human-divine distinction, stand upon the unity of all things, and that resignation leads into the pure, the divine, the One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4698-4818 confidence: high
Yen Hui tells Confucius he is getting on because he has got rid of charity and duty; Confucius says this is very good but not perfect.
Yen Hui’s stages move from renouncing ethical and ritual categories to renouncing body and reasoning powers, after which he says he has become One with the Infinite; Confucius describes this as freedom from bias and passing into beginningless and endless space.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8810-8972 confidence: medium
"oblivion absolute coupled with possession of all things; an infinite calm"
The ideal is described as absolute oblivion, infinite calm, and partaking in the virtue of God, with death framed as a modification of existence and rest.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8974-9008 confidence: medium
The Tao of the pure and simple consists in preserving spirituality; preserving it leads to unity with spirituality and due relationship with God.
The passage says that preserving spirituality leads a person to become one with that spirituality and to enter relation with God.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12318-12482 confidence: medium
All things are said to be One; animation and corruption transform into each other, the world is permeated by a single vital fluid, and sages venerate One.
The passage says all things are One and that animation and corruption transform into one another within a single vital fluid.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12484-12655 confidence: medium
Yeh Ch'iieh falls asleep while P'i I speaks; P'i I rejoices and sings of body like dry bone and mind like dead ashes as true knowledge; the passage says Yeh’s mortal trammels fell off through absorption into Tao.
Yeh’s mortal trammels fall off by absorption into Tao, and the men of the Middle Kingdom act their mortal part and return to the Cause.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVI. / O 2 / CHAPTER XVII. / CHAPTER XIX.; lines 10377-10526 confidence: medium
Renouncing the world removes worldly cares and yields a natural level equivalent to rebirth and nearness to Tao; perfect body and original purity of vitality are associated with being one with God.
The passage says perfect physical frame and original purity of vitality make a person one with God, and Kuan Yin speaks of partnership with God.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 11844-12016 confidence: medium
Lao Tzu says animals do not mind changed pasture or pond if the essential is untouched; for the man to whom creation is one, emotions find no place, body is dust, and life and death are like night and day.
Lao Tzu describes a person for whom all creation is one, the body and limbs are dust, and life and death cannot destroy peace.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13390-13553 confidence: high
Tao informs its subdivisions; separation from Tao's parent stock is feared; issuing forth without return, death, annihilation-yet-existence, and formlessness are described.
The passage explicitly describes being annihilated and yet existing as convergence of the supernatural into One, and also identifies Non-Existence and Nothing as One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13729-13759 confidence: medium
"become oblivious of their own personality; and by thus becoming oblivious of their personality, they proceed to be the people of God."
The passage links oblivion of personality with becoming people of God and passing into eternal harmony.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 14761-14923 confidence: medium
The true Sage is free from embarrassments; all things are to him as One, though he does not know it as such; he remains the same amid action.
Jen Hsiang Shih reaches the centre where infinities converge, recognizes no ordinary measures, and is described as part of One; the true Sage also treats all things as One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13762-13926 confidence: medium
Hsii classifies dogs: lowest eat their fill and stop, middle are like those staring at the sun, and highest are as though they had parted with their individuality.
The highest dogs and the horses of the Empire are both described as though they had parted with their own individuality.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14274-14448 confidence: medium
Tzu Chi sits leaning on a table, looks to heaven, sighs, and is asked how his body is like dry wood and his mind like dead ashes.
Tzu Chi's cave dwelling, dry-wood/dead-ashes image, concern that he manifested himself for recognition, and movement farther away support a pattern of withdrawing from public identity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XL / K 2 / CHAPTER XII. / CAP. XII; lines 7153-7308 confidence: high
The divine man rides upon the glory of the sky until his form can no longer be discerned, called absorption into light; he fulfills destiny, acts with nature, is at one with God and man, affairs cease, all things revert to their original state, called envelopment in darkness.
The divine man rides upon the glory of the sky, his form becomes indiscernible, he is absorbed into light, is at one with God and man, and is linked with things reverting to their original state and envelopment in darkness.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11197-11347 confidence: medium
Jen reports a wise saying against self-praise, merit, and fame; asks who can discard merit and fame and become one with the rest; and describes Tao and Te as unseen, concealed, rejecting power, and free from censure.
Jen quotes a wise saying that asks who can discard both merit and fame and become one with the rest, then describes Tao and Te as unseen and non-self-advertising.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11349-11507 confidence: medium
Yen Hui stands by and reacts; Confucius worries about his response and says it is easy to escape injury from God, difficult to avoid human benefits, that there is no beginning or end, and that man and God are one; Yen Hui asks for explanation.
Confucius says there is no beginning and no end, and that man and God are one.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11509-11669 confidence: medium
Confucius says man is from God and God is from God; the note says the Sage waits for death, "Which shall unite him once again with God."
The passage states that man and God are One in a qualified sense and that the Sage waits for death as the end that unites him again with God.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 1039-1121 confidence: high
The passage says the Eternal Principle is immanent in all, the soul emanates from the Divine, and life becomes perfect as it becomes one with its source and loses individuality.
The passage explicitly states that the soul emanates from the Divine and that life is perfected by becoming one with its source and losing individuality.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 786-865 confidence: high
For the sage, ordinary life tied to reputation, action, and selfhood is negated; distinctions such as subjective and objective disappear from the standpoint of Tao, where all things are one.
The passage repeatedly states that from Tao all things are one, that subjective/objective and positive/negative distinctions blend, and that opposed categories such as construction/destruction and life/death are identical.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 951-1037 confidence: medium
“The true sage takes his refuge in God, and learns that there is no distinction between subject and object. This is the very axis of Tao”; the passage then states that abstraction from self is the road to Tao.
The true sage learns that subject and object are not distinct; the passage also says One and not One are One, and God and Man are One for those who have attained Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2720-2842 confidence: medium
When Kwang-3ze is about to die, his disciples want a grand burial; he answers that heaven and earth will be his coffin and shell, the sun and moon his jade symbols, and the stars and constellations his pearls and jewels.
Kwang-3ze names heaven, earth, sun, moon, stars, and constellations as sufficient burial provisions and accepts consumption of his body by creatures above or below.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315; lines 15440-15537 confidence: high
Cultivated Nature returns to its proper character and to the Beginning; that sameness is pure vacancy, compared to a bird’s closed beak and silenced song and to the union of heaven and earth.
Cultivated Nature returns to its proper character and to the same condition as the Beginning, described as pure vacancy and likened to the union of heaven and earth.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245 / PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247 / PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 249 / PT.I.SECT. VI. THE WRITINGS OF KWANG-8ZE. 251; lines 12855-12964 confidence: medium
The passage describes dreaming of being a bird soaring to the sky or a fish diving in the deep, questions whether the speakers are awake or dreaming, and says that putting away thought of transformation brings unity with mysterious Heaven.
The passage says that resting in what has been arranged and putting away thought of transformation brings unity with mysterious Heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305; lines 14986-15143 confidence: medium
“He belongs to that great community, and has no individual self... he is the friend of heaven and earth.”
The passage says the figure is united with the great community of existences, has no individual self, and has nothing called his own.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245; lines 12411-12502 confidence: medium
After three days Pt-liang banishes worldly matters; after seven days he banishes thought of men and things; after nine days he counts his life as foreign to himself.
Pt-liang banishes worldly matters, men and things, his own life, and past and present before reaching insight into life and death.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11, SECT. VI. THE WRITINGS OF KWANG-3ZE. 359 / PT, II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 361 / PT. 11. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 365 / PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367; lines 17722-17774 confidence: medium
Pure simplicity guards and preserves the Spirit; when preserved and not lost, it becomes one with the Spirit and harmonizes with Heaven’s orderly operation.
The passage says the preserved path of pure simplicity becomes one with the Spirit and acts in harmony with Heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: medium
Kwang Kang-ze says he will enter the gate of the Unending, enjoy the fields of the Illimitable, blend his light with sun and moon, endure with heaven and earth, and abide alone while others may die.
Kwang Kang-ze says he will enter the gate of the Unending, enjoy the fields of the Illimitable, blend his light with the sun and moon, and endure while heaven and earth endure.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315 / PT. W. SECT. V. THE WRITINGS OF KWANG-3ZE. 317; lines 15540-15672 confidence: medium
Lao Tan says the matter is not in movement, rest, death, life, falling, or rising; after forgetting external and heavenly elements, one is self-forgotten, and the self-forgotten man is identified with Heaven.
Lao Tan says those who forget external and heavenly elements are self-forgotten, and that the self-forgotten man is identified with Heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.1I.SECT.I1. THE WRITINGS OF KWANG-3ZE. 173 / PT.1,SECT,1. THE WRITINGS OF KWANG-3ZE, 75 / BOOK i. / Part I. Sxgction If.; lines 9338-9483 confidence: medium
Nan-kwo 3ze-khi is seated leaning forward, looking to heaven, breathing gently, seeming trance-like and unaware of companions; his disciple stands before him.
The teacher appears trance-like, is compared to a withered tree and slaked lime, and states that he had lost himself before giving the teaching.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241; lines 12214-12305 confidence: medium
When springs dry up, fish gather on land and wet one another with dampness and slime; the passage says it would be better for them to forget one another in rivers and lakes.
Fish are said to be better off forgetting one another in rivers and lakes, and men are told to forget both Yao and Kieh and seek the renovation of the Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241; lines 12214-12305 confidence: low
A boat hidden in a hill ravine and a hill hidden in a lake still may be carried off by a strong man at midnight; anything hidden, small or great, may disappear from its place.
The analogy contrasts insecure hiding places for a boat with the possibility of hiding the world in the world, where there is nowhere it could be removed.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181 / PT.I.SECT.11. THE WRITINGS OF KWANG-8ZE. 183 / PT.1,SECT.11. THE WRITINGS OF KWANG-8ZE. 185 / PT. I, SECT. 11. THE WRITINGS OF KWANG-8ZE. 187; lines 9843-9937 confidence: medium
“Heaven, Earth, and I were produced together, and all things and I are one.”
The speaker says Heaven, Earth, and he were produced together, and that all things and he are one.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I.SECT. VI. THE WRITINGS OF KWANG-8ZE. 251 / PT. I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 257 / PT. 1.SECT.VI. THE WRITINGS OF KWANG-8ZE. 259 / PT. 1. SECT. VII. THE WRITINGS OF KWANG-3ZE. 261; lines 13147-13237 confidence: medium
The nameless man tells the questioner to enjoy pure simplicity, blend with the primary ether, allow all things to take their natural course, and admit no personal or selfish consideration; then the world will be governed.
The nameless man advises blending oneself with the primary ether, and Lao Tan describes intelligent kings as finding enjoyment in nonentity.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247 / PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 249 / PT.I.SECT. VI. THE WRITINGS OF KWANG-8ZE. 251 / PT. I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 257; lines 12967-13041 confidence: high
Hui says his bodily connection is dissolved, his perceptive organs are discarded, and he becomes one with the Great Pervader.
Hui describes the dissolution of bodily connection, discarded perception, farewell to material form and knowledge, and becoming one with the Great Pervader.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) ACTIONS AND THEIR RETRIBUTIONS. 245 / APPENDIXES. / APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249; lines 10200-10293 confidence: low
If man could always be pure and still, heaven and earth would revert to non-existence; the translator notes that this paragraph intends to set forth production of all things but is hardly intelligible.
The passage states that if man could always be pure and still, heaven and earth would both revert to non-existence.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249 / CH. I. THE CLASSIC OF PURITY. 25 1 / CH. II. THE CLASSIC OF PURITY. 253; lines 10387-10466 confidence: medium
A cited True Man says students who keep and croon over the Classic receive protection from good Spirits of the ten heavens; their spirits are preserved by a jade seal, bodies refined by a golden elixir, and body and spirit enter true union with the Tao.
The quoted promise concludes that body and spirit become exquisitely ethereal and are in true union with the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX V. / Book I. / Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277; lines 11388-11473 confidence: medium
Disputants look from their own standpoints and reply without end; the Tao is originally one; sages use the light of Heaven, rest in Heaven, and come to natural union.
The passage lists oppositions, treats the Tao as originally one, and says distinctions and all things fade away and blend together in the One.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIXES. / APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249 / CH. I. THE CLASSIC OF PURITY. 25 1; lines 10296-10384 confidence: medium
Men fail to attain this because minds are not cleansed and desires are not sent away. If desires are sent away, looking at the mind, body, and external things reveals them as no longer his or as things with which he has nothing to do.
The practitioner regards mind and body as no longer his and external things as no concern, then passes through vacancy, vacuity, and the disappearance of nothingness into constant stillness.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII.; lines 12010-12108 confidence: medium
The Tao originally was a Unity; life is the collection of breath and death its dispersion; human labels distinguish them, while Knowledge, Heedless Bluster, and Hwang-Ti perceive and reason that not knowing and not talking are better.
Life is described as breath collecting, death as breath dispersing, and the bodily frame as returning from corporeity to incorporeity or to the original source.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11523-11622 confidence: medium
To get the Tao, one nourishes what knowledge is still ignorant of; when both are forgotten and transformation by the Tao occurs, one enters a region with neither life nor death and adds the Heavenly to the Human.
The passage presents forgetting known and unknown, forgetting circumstances and bodily states, and the unity of Mind, Tao, Heavenly, and Human.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: medium
Getting the Tao is called difficult; Nii Yii's account to Nan-po 3ze-khwei includes three, seven, and nine days of attainment, inward withdrawal, disregard of time, and seeing death and life as phenomena.
The learner comes to understand that neither death nor life is more than a phenomenon, and 3ze-yu's imagery includes a cord by which life is suspended.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: high
Mang-sun 3hai waits for future transformation and obtains the Tao through mental unconsciousness; l-r 3ze wishes branding effaced and dismemberment removed by hearing the substance of the Tao.
Yen Hui separates body and mind, puts away knowledge, and becomes one with the Great Pervader; other examples stress mental unconsciousness and obliviousness.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: medium
3ze-fan and Kkm Kang are described as men who had got the Tao, were after the Maker's mind, and enjoyed themselves in the one vital ether of heaven and earth.
3ze-fan and Kkm Kang are described as disporting in the one vital ether of heaven and earth after getting the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1 / CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267; lines 10971-11054 confidence: medium
Forgetting bodily form, personality, and forgetting itself is followed by Li Hsi-yueh's comment that this is vacuity and freedom from purpose characteristic of the Tao, with a note to compare Kwang-jze.
The passage describes forgetting bodily form and personality, calls the state True Forgetfulness, and says the growing light of intelligence leads to being one with the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2 / BOOK XXI.; lines 2005-2079 confidence: medium
Confucius goes to see Lao Tan, arrives after Lao Tan has bathed his head, sees him letting dishevelled hair dry, motionless as if there were not another man in the world, and waits quietly before being introduced.
Lao Tan is motionless, compared to a rotten tree stump, described as having no thought and having left human society, and the translator's note calls the condition a Taoistic trance.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2 / BOOK XXI. / PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47; lines 2082-2159 confidence: medium
All things under the sky occupy unity; those sharing it regard the body as dust and dirt, and death and life, ending and beginning, as like day and night, without disturbing enjoyment.
All things under the sky are said to share unity, and the limbs and members of the body are described as dust and dirt for those who possess that unity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5 / BOOK XIX. / Part II. Section XII.; lines 606-723 confidence: medium
Renouncing worldly affairs frees the body from toil; forgetting the business of life prevents loss of vital power; when body and vital power are restored, the person is one with Heaven.
When body and vital power are restored, the person is said to be 'one with Heaven.'
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99 / PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I / PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207; lines 8582-8660 confidence: low
An unnamed 'he' is described as belonging to nothingness, like water flowing without obstruction and expanding into Grand Purity; people are rebuked for trivial occupations and ignorance of Grand Rest.
The opening associates a figure with nothingness and compares him to water flowing without obstruction and expanding into Grand Purity.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2289-2430 confidence: high
Guru Gobind Singh is cited for the teaching that God and the worshipper, though two, are one like bubbles arising in water and blending with it again; the passage then links the error of distinct existence with sin, evil, and transmigration.
Guru Gobind Singh’s analogy states that God and the worshipper, though two, are one, as bubbles arising in water are again blended with it.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER I / Chapter II / Chapter III / CHAPTER IV; lines 2432-2479 confidence: medium
Compare expressions attributed to Christ: 'I and My Father are One,' 'I am in the Father and the Father in Me,' and 'ye in Me and I in you.'
The attributed Johannine expressions state oneness between Christ and the Father and mutual indwelling involving Christ, the Father, and believers.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 6226-6415 confidence: medium
When the Shaikh asks what a darwesh is, Nanak orders Mardana to play the rebeck and sings that a darwesh is dead while living, asleep while waking, knowingly plundered, abandoned of everything, meeting the Creator, free from passions, and regarding gold as dross.
Nanak’s darwesh is one who is dead while living, knowingly lets himself be plundered or effaced, abandons everything, and meets the Creator.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / CHAPTER IV / CHAPTER V; lines 2482-2638 confidence: high
Nirvan or absorption in God is the supreme object; Sach Khand is a paradise promised to the blest, and some Sikhs identify the two practically.
Nirvan is described as absorption in God, cessation of individual consciousness, and blending of the soul’s light with God’s light.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / CHAPTER IV / CHAPTER V; lines 2640-2729 confidence: high
The soul is mobile and immortal, seeks bodies, is likened to a thread passing through varied objects, carries acts and a subtle or gross covering, and cycles through bodies until purified and fit to blend with the Absolute.
The soul transmigrates until purged and fit to blend with the Absolute; Nirvan is illustrated by water blending into an ocean, and individual consciousness ceases.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7545-7748 confidence: medium
The happy wives advise accepting what the Bridegroom does, worshipping His feet, giving Him body and soul, and effacing the self as the means to obtain the Spouse.
The happy wives advise giving body and soul to the Bridegroom and effacing the self to obtain Him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: high
Shaikh Brahm says, “my body faileth” and asks the beloved to be his physician; the Guru replies, “the Beloved is not far from thee; behold Him in thy heart.”
The passage repeatedly names the divine as Beloved, Bridegroom, and Spouse, speaks of virtues enabling meeting with Him, and states that real union will not be parted.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: medium
Shaikh Brahm says a raft was not made when it should have been, the full river is hard to cross, fire burns the hand, milk will not return to the udder, the soul will not again enter the same body, the Spouse calls, the soul departs, and the body becomes dust.
Shaikh Brahm says the soul will not enter the same body, the soul departs, and the body becomes dust; the Guru says the True One ends transmigration and speaks of union that does not part.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 8407-8564 confidence: high
The Guru's hymn addresses sisters and companions, the Omnipotent Spouse, the true Lord, the happy wife, ornaments of composure and contentment, the Beloved met through the Guru's word, and the true King blending a person with Himself.
The hymn links meditation on the Word, hearing the Guru's word, truth, understanding, and being blended with the true King.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3691-3898 confidence: high
Renouncing the singing of God’s word is linked with arrogance; God fashions vessels, places them in kilns, and burns them; the obedient servant who performs the Guru’s work and sees bad and good alike is absorbed in Him.
The obedient servant is absorbed in Him; the Creator blends people with Himself so they are not born again; recognizing the True One also prevents rebirth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3900-4054 confidence: medium
God is said to know everything, be within and without the world, order creation, create and sustain creatures, and be the focus of meditation and absorption.
The hymn commands meditation and absorption in the True One or God’s Name, and the passage notes Sikh practice oriented toward eventual absorption in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 4056-4233 confidence: medium
'Search thy heart; the Lord is in thee. The body is a vessel which He wrought.'
The acrostic says to search the heart because the Lord is within, and calls the body a vessel wrought and infused by the Lord.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 10647-10815 confidence: medium
The hymn speaks of the Name in the heart, darkness without the Guru, light through the Guru's instruction, the soul's light blended with God's, the Guru's Word, divine order, and absorption in the True One.
The hymn says death does not enter where the soul's light is blended with God's, and that beings are absorbed in the True One by God's order.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 10968-11162 confidence: medium
In Jeth, the land burns like a furnace; the woman makes supplication, praises God’s qualities, says she lacks honour and strength without God, and Nanak says that knowing God and embracing virtue leads by favour to becoming like Him.
The passage says that by God’s favour the woman may become like Him and that those singing praises or possessing divine knowledge and meditation are blended with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter X / THE SIKH RELIGIO / Chapter XI / SIKH.; lines 11164-11315 confidence: high
In Magh, a woman becomes pure by knowing the place of pilgrimage within; the speaker meets the Friend, is blended with Him, makes divine attributes ornaments, and says she will bathe in God’s tank if He pleases.
The speaker says she effaces worldly love, that one who effaces himself finds night and day pleasant, and that the Guru blends her with God; the later teaching says the devotee may be blended with the unborn self-existent One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XI / SIKH. / Chapter XII / Chapter XIII; lines 12129-12197 confidence: medium
The pilgrim soul unites with the Supreme Essence; the ambrosial name of the Pure One, reflection as cup, divine knowledge as staff, and the Omnipresent as ashes are described.
The soul is called a pilgrim in every age and is said to unite with the Supreme Essence through the inward Jogi discipline described by the Guru.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XII / Chapter XIII / Chapter XIV / Chapter XV; lines 12689-12845 confidence: medium
At Gorakh-Hatari, Jogis ask the Guru questions including what gate he sits at, how to cross the ocean, and how to be dead while alive.
The hymn asks how one may be dead while alive and answers that freedom from desires amid desires leads one to meet the one God and cross the ocean.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XIII / Chapter XIV / Chapter XV / SIKH.; lines 13159-13231 confidence: high
The Guru says that because Mardana knows God he is a Brahman, directs that the body be sent down the river Ravi, and tells him to sit on the river margin in prayer, attend to God, repeat God’s name with each breath, and be absorbed in God’s light.
The Guru tells Mardana that, while repeating God’s name, his soul shall be absorbed in the light of God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13500-13686 confidence: medium
Guru Nanak drew a sheet over him, uttered 'Wahguru', made obeisance to God, and 'blended his light with Guru Angad's'; the passage says the Guru remained the same with only a change of body.
The passage says Guru Nanak uttered Wahguru, made obeisance to God, blended his light with Guru Angad's, and that the Guru remained the same though the body changed.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XVI / Chapter XVII / THE JAPJP / THE JAPJI 197; lines 13963-14097 confidence: medium
“Sing and hear and put His love into your hearts. Thus shall your sorrows be removed, and you shall be absorbed in Him who is the abode of happiness.”
The passage says that singing, hearing, and placing divine love in the heart remove sorrows and lead to being absorbed in Him who is the abode of happiness.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4686-4876 confidence: medium
Nanak says he has sown his own field, its harvest is ready, others will profit, he has done farming work for God, and union with the Creator will gladden his soul.
Nanak says his soul will be glad when he effects union with his Creator, and the hymn says those who seek to describe God are absorbed in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 PREFACE / PREFACE / PREFACE / PREFACE; lines 552-628 confidence: high
The scholars judge that following the presented substance secures “absorption in the Creator or a dwelling in the Creator’s heaven.”
Sikh scholars are reported to say that following the presented substance will secure absorption in the Creator or dwelling in the Creator’s heaven.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 S0DAR2 / THE RAHIRAS / THE RAHIRAS / THE RAHIRAS; lines 17500-17617 confidence: high
Those who meditate on God are emancipated; Death’s noose is broken for them; fear departs from those who meditate on the fearless God; worshippers are absorbed in God; Nanak becomes a sacrifice to them.
Worshippers are described as absorbed in God; God blends some with Himself; those who serve God become absorbed in His name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5428-5605 confidence: medium
Nanak orders Mardana to play the rebeck and sings that Nanak has become mad upon the Lord, knows none other than God, obeys the Master's order, loves the Lord, deems himself worthless, and is therefore called mad.
Nanak's song describes madness upon the Lord, knowing none other than God, obeying the Master's order, loving the Lord, and deeming oneself worthless; his later instruction also includes effacing oneself.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12200-12413 confidence: medium
The Guru praises God as truest of the true, concealed in the lotus of the heart, beyond Brahma’s limit, without father or mother, form, outline, caste, hunger, or thirst; those satisfied with the True One are absorbed in Him.
The praise says those satisfied with the True One are absorbed in Him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: high
Nanak compares detachment to a lotus remaining dry in water and a waterfowl in the stream, and says meditation on the Word and repetition of God’s name allow one to be unaffected by the world.
Nanak teaches that one may remain unaffected by the world like a lotus dry in water or a waterfowl in a stream, through meditation on the Word and repetition of God’s name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XVI / Chapter XVII / THE JAPJP; lines 13844-13960 confidence: medium
The stanza says God's order produces bodies, infuses souls, grants greatness, assigns high or low status, pain and pleasure, reward or transmigration, and that understanding this order prevents egoism. A note glosses reward as being blended with God.
The stanza says some obtain reward by divine order, and the translator's note glosses this as being blended with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. 1 / S0DAR2 / THE RAHIRAS / THE RAHIRAS; lines 17384-17497 confidence: medium
God Himself is Lord and worshipper; man is helpless, and the one Supreme Being is contained in every heart and pervades everything.
God is described as the one Supreme Being in every heart, pervading everything, and as Himself both Lord and worshipper, Giver and Enjoyer.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 8909-9131 confidence: medium
Shaikh Brahm asks for a knife that makes those killed acceptable to God; Guru Nanak describes truth as the knife, honed on the Word and sheathed in merit, drawing out the blood of avarice and leading the slain person to meet God.
In response to a request for a knife acceptable to God, Guru Nanak describes truth as a knife that releases the blood of avarice and causes the slaughtered person to meet and be absorbed in God’s sight.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9133-9319 confidence: high
The hymn says the wife who obeys the Spouse's order, uses fear as sandal, and performs merits will find the Beloved; real meeting is of the heart, metal blends with metal, Guru's favor leads to the Fearless One, nectar ends doubt and transmigration, and the devotee blends with God.
The hymn says metal blends with metal, love hastens to love, and the one who drinks nectar easily blends with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9321-9522 confidence: medium
The Guru sings that he is a purchased slave named Lucky, has sold himself for God’s word, is placed where God places him, and was born of slave parents.
The Guru sings of himself as a purchased slave who has sold himself for God’s word and serves the Lord through humble acts while repeating the divine name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJP / THE JAPJI 197 / THE JAPJI 199 / THE JAPJI 201; lines 14229-14361 confidence: medium
By obeying Him, wisdom and understanding enter the mind, the person knows all worlds, avoids punishment, and does not depart with Jam. The note identifies Jam as the god of death, previously called Dharmraj, and interprets the verse as no further death but absorption in God.
The obedient person suffers no punishment, does not depart with Jam, is said in the note not to die again but to be absorbed in God, proceeds on an unobstructed path, and attains the gate of salvation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 17720-17936 confidence: medium
The city, footnoted as the body, is filled with lust and wrath; these are destroyed on meeting saints; by predestination the Guru is found and the soul is absorbed in God’s love.
The soul is absorbed in the region of God’s love; saints destroy fear of transmigration; seekers may reach God’s palace and not return to this world.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18163-18387 confidence: high
A Qazi and a pandit ask the Guru how man may find God and be blended with Him; the reply says all are wives of the Spouse and warns that love is not obtained by hypocrisy or counterfeit adornment.
The reply to the Qazi and pandit describes all as wives of the Spouse; the good wife is joined to the Beloved, blended with the True One, and not separated when united by the Word.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18389-18595 confidence: high
Meeting the True Guru brings unsundered love and divine knowledge; human life is brief; God blends the favoured with Himself; through Guru and Word one recognizes God within; the one God is the only refuge.
The passage speaks of God blending a person with Himself, recognizing God in oneself, meeting God through the Word, and obtaining knowledge under the Guru’s instruction.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18803-19047 confidence: medium
After pondering on the Word, Nanak says, 'I am not, I was not, and I shall not be'; the note glosses this as total absorption in God.
After pondering on the Word, the speaker says he is not, was not, and shall not be; the note glosses this as total absorption in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19049-19267 confidence: medium
A prose heading glosses the mill as world, corn as soul, husk as body, and refuge in God as axle; after cutting, threshing, winnowing, and grinding, what attaches to the axle escapes. A note explains that the soul attached to God is not tortured by Death.
In the mill allegory, the soul as corn escapes grinding when attached to the axle glossed as refuge in God; the note explains that the soul attached to God is not tortured by Death.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19511-19754 confidence: high
Sant Das asks Guru Nanak whence human beings come, whence they spring, in what they are absorbed, how they are bound, how they obtain emancipation, and how they are absorbed in the Imperishable.
Sant Das asks about bondage, emancipation, and absorption in the Imperishable; the Guru replies that the Name is nectar, frees from worldly desire, and that meditation on the Word and Name delivers the pious.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19756-19976 confidence: high
Kinganath Jogi presses Guru Nanak to become his disciple. Guru Nanak teaches that restraint of the inmost heart is earrings, the body is the patched coat, subdued senses and a pure heart constitute the way of Jog, external shaving is insufficient, and repeating the Name leads the soul to absorption in God.
Repeating the Name is said to absorb the soul in God, and happy married wives are those whom God absorbs in His light.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20207-20439 confidence: high
The pious longing for God is compared to a young bride's longing for her spouse; she cannot sleep without her Beloved, worldly enjoyments are vain, and she meets her Spouse when he causes the meeting.
The passage explicitly compares pious longing for God to a young bride's longing for her spouse and describes recognition of the Bridegroom, the Friend coming home, and the union of Husband and wife.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20441-20663 confidence: medium
Life without holiness or God's name is compared to useless or dark conditions; bodily decline is called fruit of non-service; the Word is to be planted as a garden tree and irrigated with love, bearing the Name as fruit; reward, woe, and weal depend on God; one lives by dying through the Guru's teaching.
The passage asks how a person may live except by dying by the Guru's teaching, and also speaks of absorption in God by the Guru's favour.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20665-20888 confidence: high
The verses urge abandonment of family and worldly love and repetition of the true Name; worldly love leads to rebirth and the city of Death, while Guru instruction and God’s favour lead to absorption in God.
Several verses say that through divine favour, abandonment of worldly love, and Guru-given wisdom, the devotee is absorbed in God or the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20890-21118 confidence: high
Hearts with the Name bloom like lotuses and do not fear Death; Guru instruction burns worldly love, restrains the wandering mind, and God blends the favored one with Himself.
The passage states that the favored person is blended with God, that self-effacement brings knowledge of the three worlds, and that one who understands the Word is absorbed in the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21120-21347 confidence: medium
A section on domestic devotion says the speaker need not search in the wood because the heart is a verdant forest; God is seen wherever one looks; the Guru’s work leads to God’s court; the True One blends the pleasing devotee with Himself; a stone boat drowns with its cargo.
The passage says the True One blends with Himself the person pleasing to His mind and the one who walks according to His will.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SIKH RELIGIO / Chapter XI / SIKH. / Chapter XII; lines 11352-11533 confidence: medium
The Guru’s hymn speaks of immortal water of divine knowledge, the Guru’s instruction as jewels and gems, the Guru as a pilgrimage place and river of pure water, and absorption in the True One through the Guru.
The hymns state that through the Guru one is absorbed in the True One and obtains deliverance.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21930-22146 confidence: medium
God is concealed in every heart and God's light is in every heart; Guru instruction opens the adamantine doors of understanding; service to the True Guru obtains the boon and deliverance by the Word; the soul blends with the Supreme Soul.
The passage states that the soul blends with the Supreme Soul and also speaks of divine light in all and the formula 'I am He' in a note.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22148-22347 confidence: medium
A Bairagi treasures the Word in the heart, is absorbed in fear of God, serves the Guru, steadies the mind on one God, and sings praises of the True One.
The devotee is described as absorbed in divine pleasure, and the pure mind is said to be absorbed in the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22349-22596 confidence: medium
A Brahman, Qazi, and Jogi discuss with the Guru; he teaches that the body is paper, the mind an order written on it, destinies are engraved in God’s court, counterfeit is of no avail, and the true Jogi, Qazi, Brahman, wise person, and Musalman are defined by Godward knowledge and purification.
The passage says one who repeats the Name becomes a worshipper and is absorbed in God; it also praises being dead while alive in the Guru-favored Qazi and speaks of union with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22598-22824 confidence: high
God is asked to attach an unadorned woman to the divine feet; the woman who dismisses pride is absorbed in her Beloved; the speaker reports many births of separation and asks the Beloved Sovereign to take the speaker's hand.
The woman who dismisses pride is absorbed in her Beloved, and elsewhere God blends the emancipated person with Himself.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23317-23545 confidence: high
Those without God and the Word are bound at Death’s gate and punished; those attached to mammon do not reach God’s mansion; holy people know one God, end transmigration, and are absorbed in Him.
Holy people who know the one God are said to end transmigration and become absorbed in Him or the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23973-24210 confidence: medium
The passage urges departure with the merchandise of God's Name, says this leads to God's court, and teaches that the Guru's word brings absorption in God.
Accepting the true Guru's word is said to lead to being absorbed in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24212-24426 confidence: medium
“He who effaceth himself obtaineth the fearless position.”
The passage says that one who effaces himself obtains the fearless position and that through saints’ society a person is easily blended with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24656-24874 confidence: high
Wisdom, knowledge, understanding, and love of God are obtained from the Name, saints, and Guru; the body is God's palace, temple, and house containing eternal light; the pious are invited to God's palace and blended with God.
The pious are blended with God; the speaker asks that his light be blended with God's; and the true Guru is said to unite man with God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 25112-25117 confidence: medium
“Whatever the Perfect One hath done is perfect; there is no deficiency or excess in it.”
The pious who know the perfection of the Perfect One's acts are said to be absorbed in the Perfect One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1710-1811 confidence: high
The Satnamis are introduced as a sect founded by Jagjivan Das of Awadh; they are said to have drawn doctrines from the Sikhs, and their moral code includes devotion to a guide, truth, obligations, and “final absorption into the one spirit.”
The Satnami moral code includes hope of final absorption into a single spirit pervading all things.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME V / VOLUME VI / CHAPTER I / Chapter II; lines 1814-1938 confidence: high
A Brahman objects to teaching sacred lore to Sudars and women; Guru Amar Das replies that God does all, all who exist will be absorbed in God, and all forms will be resolved in God.
Guru Amar Das’s reply says that all who exist shall be absorbed in God and that all forms will finally be resolved in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVHI 2 / THE JAPJI / XXXII / XXXIII; lines 15100-15147 confidence: high
The speaker imagines multiplied tongues uttering the one Lord's name and says, "I should ascend the stairs of the Lord, and become one with Him."
The speaker would utter the Lord's name many times, ascend the Lord's stairs, and become one with Him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15287-15518 confidence: medium
God’s greatness, true justice, immovable seat, knowledge of utterances and feelings, giving, and will are praised; the world is the True One’s chamber, and by order some are absorbed in Him, others destroyed, and some withdrawn from or left in mammon.
The passage states that, by divine order, some are absorbed in God Himself.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVII / THE JAPJI / XXXVIII / SIKH. 1; lines 16073-16319 confidence: high
Those destined by God meditate on Him; God created different worlds, blends some with Himself and leads others astray, is known by the Guru's favour, and those who know Him are absorbed in the True One.
God is said to blend some with Himself, and those who know God are said to be easily absorbed in the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVIII / SIKH. 1 / S0DAR2 / THE RAHIRAS; lines 17258-17381 confidence: medium
The hymn asks whether anyone has seen God's greatness, says His worth and extent cannot be estimated or described, says meditators, appraisers, wisdom-holders, priests, and high priests cannot describe even a small portion, and says describers are absorbed in God.
Those who seek to describe God's worth are said to be absorbed in God.
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egyptian
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Development of Religion and Thought in Ancient Egypt ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121; lines 4429-4501 confidence: medium
Because Re is described as his own son, begotten daily and born each morning, the passage says Pharaoh's sonship ultimately leads to his identity with Re.
The passage says Re was regarded as his own son and that Pharaoh's sonship ultimately leads to his identity with Re.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND KELIQION 251 / LECTURE VIII / TRIUMPH OF 0SIRT8 299 / LECTURE IX; lines 11540-11564 confidence: medium
The Sun-god had begun absorbing other Egyptian gods, producing a national pantheism in which all gods coalesced into forms and functions of one.
The passage describes the Sun-god absorbing other Egyptian gods so that all coalesce into forms and functions of one.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10194-10316 confidence: medium
The deceased says, "I am the soul of the god, self-generator" and "I have become he"; the passage also says the god made him into his heart and soul and that he "was not born with a birth."
The deceased states that he has become the god, has become the god's limbs, heart, and soul, and in chapter 17 identifies himself as Atum and Re.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125; lines 4575-4661 confidence: high
The passage says the king's mergence into Re is analogous to assimilation by the gods as a group and interprets incense-burning as a sympathetic agency by which vapor carries the king's fragrance to mingle with the gods and draw them into fellowship.
The passage explicitly describes the king's mergence into the body and being of Re and compares it with assimilation by the gods as a group; the incense poem states reciprocal presence and life with the gods.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: medium
Unis is said to eat men and live on gods; Grasper-of-Forelocks binds victims, the serpent Splendid-Head watches and repels them, He-who-is-upon-the-Willows lassoes them, and Punisher-of-all-Evil-doers stabs them and takes out entrails.
Unis lives on gods, eats their organs, hearts, charms, and souls, and a note states that he lives on the being of every god.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129; lines 4813-4934 confidence: high
"He hath swallowed the knowledge of every god" and the gods' soul is said to be in King Unis's belly.
The passage explicitly explains the cannibalism as devouring divine substance and organs so the king may appropriate the gods' qualities, powers, knowledge, charms, and satiety.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139; lines 5196-5265 confidence: medium
"he has not given him (the king) to Osiris, he (the king) has not died the death; he has become a Glorious One in the horizon"
The formulas deny that Re or Re-Atum gives the king to Osiris or Horus and deny their power over the king's heart; the author interprets Osiris as representing death's dominion for the Solar devotee.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1816-1875 confidence: medium
After an editorial note says the deceased identifies with Khepera, the deceased declares: 'I am the god Khepera,' that his members have everlasting existence, that he will not decay or turn into worms, and that he will live, germinate, and wake in peace.
The passage introduces the deceased as identifying himself with Khepera, and the deceased says, 'I am the god Khepera,' while claiming incorruptibility and everlasting existence.
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Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3236-3331 confidence: medium
Anubis kneels beside the balance holding the weight of its tongue; Thoth stands behind him with a reed to write the result; Am-mit, the Eater of the Dead, waits to devour Ani’s heart if it is light.
Am-mit waits to devour Ani’s heart if it is found light during judgment.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: medium
Chapter LXIV is called a great divine protection, has a mystical character suggesting absorption between deceased and gods, and requires abstention from meats, fish, and women by reciters.
Chapter LXIV is described as suggesting that the deceased may absorb gods into his being or be absorbed by them.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE III. / I I I I I I I I / I 1 I / I I I I I I I; lines 2065-2145 confidence: medium
Their work in Ament is to hew and hack souls, restrain shadows, destroy doomed beings in a fiery place of destruction, and send out flames and fires.
The passage mentions a blazing place of destruction, destruction of doomed beings, and a cited extract about annihilating attackers and preventing a fall into a place of annihilation.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE VIIL / I O III I I 1 I / I D O / AWVNA; lines 4835-5197 confidence: medium
The gods tow Ra over the ways of the City into a Hall and address him, asking him to come to his hidden image and to the sepulchres of Khenti-Amenti, to unite himself, and to lighten the darkness of those on their sands.
The towing gods call on Ra to come to his hidden image and unite himself, and the passage later says the soul of Tathenen unites with the earth.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3892-3998 confidence: high
A serpent invisible to the great god contains forms of the heads of the four children of Horus in its folds; it hears the god's voice daily and devours shades, enemy spirits, and hostile beings in the Tuat.
The passage repeatedly describes devouring shades, eating spirits, burning enemies, hacking shades, hacking the dead, and destroying spirits.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3892-3998 confidence: medium
The great god addresses the seated gods, tells them to unite with their flesh and not be fettered, and says they live through his voice daily and watch the two comings of Khuti.
The great god tells the seated gods to unite with their flesh and states that they have life through his voice every day.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTER IV. / CHAPTEE V. / I 1 I / LI I II I; lines 3106-3150 confidence: medium
"They stand by at the annihilation of the dead in the Tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day."
The passage explicitly says the eight gods stand by at the annihilation of the dead in the Tuat.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6612-6919 confidence: medium
An axe, called a symbol of god, stands on its handle with a disk on the side edge; Netheth steadies the axe and Kenat steadies the disk. The text says goddesses from the double serpent and axe gather souls on earth, purify spirits in the Tuat, and swallow their own spirits after the great god passes.
The goddesses from the double serpent and the axe gather souls on earth, purify mighty spirits in the Tuat, and then swallow their own spirits after the great god has passed.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I I / I I I I / III I I I / I I I I; lines 7983-8073 confidence: high
A divine Majesty utters a decree to hack in pieces and cut asunder the bodies of enemies and the members of dead persons turned upside down, while addressing Osiris as father.
The condemned are cut apart in body and in spirit, soul, shadow, and head, and are told they will never again exist.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I T I 1 I I / TCIIET-S / I I I I / I I I I; lines 7697-7980 confidence: medium
Fire-filled vaulted pits consume enemies; one is named Hatet-ketits and is presided over by a lioness-headed goddess with a knife who pours fire from her mouth; a smaller similar pit is presided over by a human-headed goddess with a knife who also pours fire from her mouth.
Enemies, souls, shades, heads, and inverted male figures are shown in fire-filled pits, with presiding goddesses pouring fire and holding knives.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AAAAAA AAAAAA / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS / IZSZI8; lines 2316-2394 confidence: medium
“Behold, Shesemu hath cut them up for Unas, he hath boiled pieces of them in his cauldrons blazing.”
Unas consumes the victims’ words of power and spirits after they are prepared for him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS / SLAYEK AND EATER OF THE GODS; lines 2031-2134 confidence: medium
"SLAYEK AND EATER OF THE GODS"
The passage title names an eater of the gods, and the excerpt describes Unas as living upon what comes into being of god and eating divine-associated food.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BOOK OF THE UNDERWORLD / FIRST HOUR OF THE NIGHT 207 / SECOND HOUR OF THE NIGHT 211 / THIRD HOUR OF THE NIGHT 215; lines 9784-9861 confidence: low
The opening paragraph says beings hack and cut souls, shut up shadows, drag tomb occupants to slaughter, emit flames, create fires, and behead enemies of Ra with swords.
The passage describes cutting souls, confining shadows, dragging tomb occupants to slaughter, emitting fire, and beheading enemies of Ra; it also names a place of destruction.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 141 / EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147; lines 7300-7385 confidence: high
The cited gloss says Osiris goes into Tattu and finds the soul of Ra; "there one god embraceth the other," and divine Souls spring into being within the Twin-gods.
The cited passage says one god embraces the other, and the author explains that Ra and Osiris were absorbed or merged each in the other.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high
The passage states that in Roman-period funeral texts the deceased's personality is merged in Hathor, just as in dynastic-period texts it was merged in Osiris.
The passage explicitly states that in Roman-period funeral texts the personality of the deceased is merged in Hathor.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I IZSZI8 / SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53; lines 2570-2671 confidence: medium
He counts knots and livers and takes possession of the hearts of the gods.
Unas takes hearts, eats crowns and divine intelligence, feeds on entrails, and has words of power in his belly.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39; lines 1677-1756 confidence: high
Unas is described as becoming eldest among firstborn gods, rising in the sky, becoming as Sahu/Orion, eating the Red and White Crowns, taking divine hearts, consuming entrails, and having words of power and divine knowledge within him.
Unas eats divine crowns, organs, knowledge, words of power, spirits, and parts of boiled divine bodies; the gods' souls and powers are then described as being with or within him.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39 / UNAS, THE ASHEM OF THE ASHEMU 41; lines 1759-1836 confidence: high
The author reports practices of eating flesh or drinking blood of powerful beings to absorb their nature, life, and strength, and says this idea existed among Egyptians.
The passage explicitly connects eating or drinking powerful beings with absorbing nature, life, and strength, and then says Unas takes the gods' hearts and feeds on divine bodily substance.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39 / UNAS, THE ASHEM OF THE ASHEMU 41 / THE HEART AND WORDS OF POWER 43; lines 1839-1892 confidence: medium
The passage says the Unas text does not definitely state that the king ate the thesu and livers of the gods killed for him, but the context suggests they formed part of his food.
Unas is said or inferred to eat divine internal parts and the seats of hekau, and the passage states that he thereby absorbed the gods’ life and power.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS / SLAYEK AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS / AAAAAA AAAAAA; lines 2137-2243 confidence: medium
“SLAYER AND EATER OF THE GODS”
The heading calls the subject the slayer and eater of the gods, and the passage describes slaughtering the eldest gods and Unas living on gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS / IZSZI8 / SLAYER AND EATER OF THE GODS 51; lines 2397-2491 confidence: low
SLAYER AND EATER OF THE GODS 51
The heading names a slayer and eater of gods, and the excerpt describes flame, cauldrons, thighs of the eldest ones, and legs thrown into cauldrons.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium
The Unas fragment says the gods' soul, spirits, shadows, and forms are with or in Unas; his food is more abundant than that of the gods; his flame is in their bones; and Unas is described as rising and as having his heart-seat among the living forever.
The section title identifies a slayer and eater of gods, and the fragment says divine souls, spirits, shadows, and forms are in or with Unas while his flame is in their bones.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163; lines 7934-8015 confidence: medium
Men and gods possess shadows that continue in heaven after bodily death; Unas is described as eating gods' bodies and absorbing their souls and spirits, with his flame in their bones.
Unas is said to eat the bodies of gods and absorb their souls and spirits.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37; lines 1595-1674 confidence: high
The gods whose bodies Unas fed upon are snared by Am-kehuu, examined by Tcheser-tep-f, bound by Her-thertu, slaughtered and eviscerated by Khensu, and butchered and cooked by Shesemu in fiery cauldrons.
The gods are snared, bound, slaughtered, butchered, cooked, and eaten; by eating them Unas also eats their words of power and spirits and becomes the Great Sekhem/Ashem.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261; lines 10995-11099 confidence: medium
In judgment before Osiris, only the righteous enter the Elysian Fields, while the wicked are destroyed immediately; annihilation is described as punishment for sin.
The passage says annihilation is the punishment for sin and describes enemies of Osiris or Ra being destroyed, including fiery destruction at the end of the Tuat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I U ' AAAAAA / DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND; lines 19601-19715 confidence: low
Ra says: "I slew them, [but] there remain... the worthless, for not was the destruction as wide-spreading [as] my power."
Ra states that he slew them but that some remain, and that the destruction was not as wide-spreading as his power.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UNAS, THE ASHEM OF THE ASHEMU 41 / THE HEART AND WORDS OF POWER 43 / APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS; lines 1895-1962 confidence: medium
"liveth upon his fathers [and] feedeth upon his mothers. Unas this [is] the lord of wisdom"
The passage says Unas lives upon his fathers and feeds upon his mothers, and the heading identifies him as slayer and eater of the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: medium
A reported derivation connects Sebek with collecting or bringing together what Set separated, giving new life to elements severed by death; the passage cautions the view may be late but states Sebek was good to the dead.
A reported interpretation says Sebek gathers what Set separated and gives new constitution and life to elements severed by death.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30073-30263 confidence: low
“Seker = Osiris”
The index states “Seker = Osiris” and lists “Seker Osiris.”
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II KHNEMU-HAPI 53 / FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59; lines 3359-3466 confidence: medium
The 'day of the union of the two earths' and 'completing of the two earths' are explained as mingling earth with earth in the coffin of Osiris, who dwells in Henen-su and is described as giver of meat and drink, destroyer of wrong, guide of everlasting paths, and Ra himself.
The passage explicitly discusses the 'union' and 'completing' of two earths and explains it as mingling earth with earth in Osiris's coffin.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS, JUDGE OF THE DEAD 141 / J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145; lines 7478-7599 confidence: medium
The Eater of the Dead is said to devour straightaway the souls of those condemned in Osiris's Judgment Hall; the punishment of the wicked is described as annihilation from one point of view.
The Eater of the Dead devours condemned souls in the Judgment Hall, and the punishment of the wicked is described as annihilation from one point of view.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESURRECTION OF OSIRIS 139 / OSIRIS, JUDGE OF THE DEAD 141 / J H 0 / OSIRIS, JUDGE OF THE DEAD 143; lines 7381-7475 confidence: medium
The gods ratify Thoth's sentence, declare Ani righteous, decree that Amemet the Eater of the dead shall not prevail over him, and grant him a homestead in Sekhet-hetepu, offerings, and access to Osiris.
After Ani is declared righteous, the gods decree that Amemet, the Eater of the dead, shall not prevail over him.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2260-2353 confidence: medium
"The deceased is always supposed to be identified with Osiris"; another part has the deceased declare, "I am Ra, I am Atem, I am Osiris, I am Horus, I am Thoth," etc.
The deceased is said to be identified with Osiris; another part of the Book of Breathings has the deceased declare himself to be multiple gods.
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The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 8047-8131 confidence: low
Flocks and cattle lament; a man strikes his brother; road robbers ambush a traveller and beat him to death; the speaker wishes the human race would perish and birth cease; people eat herbs and water, birds and swine lack food, grain and supplies are absent, the storehouse is destroyed, documents are stolen, the shrine desecrated, words of power unravelled, spells powerless, and public offices broken.
The speaker wishes the human race might perish and that conceiving and birth cease.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 921-968 confidence: high
The prose says the king’s heavenly power is nearly absolute and introduces a Unas passage, repeated in Teta, where the king hunts, lassoes, kills, and eats gods to absorb their strength, wisdom, divine attributes, and eternal life.
The prose introduction says the king hunts, lassoes, kills, and eats gods so that he may absorb their strength, wisdom, divine attributes, and power of eternal life.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 970-1041 confidence: high
Unas devours men and lives on gods; named agents tie, herd, bind, slaughter, dismember, and boil victims, after which Unas eats magical powers and swallows spirit-souls.
Unas devours men and gods, eats magical powers, swallows spirit-souls, consumes words of power and divine knowledge, and contains the souls or spirit-souls of gods.
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The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 2017-2122 confidence: medium
The speaker addresses the Great God, Lord of Maati, says he knows the god and the names of the Forty-two gods in the Hall of Truth, and describes those gods as wardens over sinners who feed on blood when lives are assessed before Un-Nefer, identified as Osiris.
The Forty-two gods are said to feed on sinners' blood, and Baba is said to live on entrails on the day of the Great Judgment; the speaker seeks deliverance from Baba.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8419-8503 confidence: medium
 loses individuality, becomes the double of Samas, and has her attributes and worship absorbed by Samas, surviving only marginally in antiquarian and older literary contexts.
 loses individuality, becomes the double of Samas, and has her attributes and worship absorbed by him.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15071-15172 confidence: medium
A translated stela has the deceased say he has not injured others or committed evil, has acted truthfully before the lord of the two worlds, has been united in heart to the god, asks that his soul live, and says he comes to be with tomb souls who detest sin.
The stela passage has the deceased say he has been united in heart to the god and has come to be with souls in the tomb who detest sin.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: medium
The yielding soul is judged, accused by its heart or conscience, scourged, exposed to tempests, may enter bodies as an evil demon, and finally suffers second death and annihilation.
The lost soul undergoes punishments, then dies the second death and is annihilated forever.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: high
The good soul receives reward, is guided by intelligence through space, learns the universe's secrets, sees God face to face, and loses itself in divine glory.
The good soul is guided through space, learns the secrets of the universe, sees God, and loses itself in divine glory.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4832-4925 confidence: medium
The Book of the Other World is said to come from a system originally distinct from the Osirian; most Egyptians probably expected annihilation of the wicked, while divine elements returned to God and purified individuality became as Osiris.
The passage says most Egyptians likely expected final annihilation of the wicked, while divine elements return to God and the soul remains only with purified individuality made like Osiris.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5006-5099 confidence: medium
Chapters 44-53 preserve the dead from the second death and punishments such as beheading, being cast head downward into the abyss, and feeding on filth like an unfed Ka; these dangers are contrasted with paradise joys.
The dead man is preserved from the second death and from punishments such as beheading, inversion into the abyss, and eating filth.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5259-5329 confidence: medium
Kings are said to dwell in gloomy Hades with Osiris and luminous souls; those who emerge with Ra into dawn dwell in the solar bark and are absorbed into the god.
Those who emerge with Ra into the dawn have their home in the solar bark and are absorbed into the person of the god.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5331-5423 confidence: high
The theology is compared to Taoism in making religion depend on magical formulae; salvation depends on a mystical apocalypse, a few are absorbed into the sun-god, and other souls remain in darkness and groan.
A small inner circle is said to look forward to absorption into the sun-god, which the passage interprets as practical loss of individuality.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5425-5514 confidence: medium
Solar theology is described as esoteric and not broadly popular; the majority retain the Osirian creed; Egyptian gods including Osiris are identified with the sun-god and become forms of Ra; religion becomes pantheistic.
The passage says Egyptian gods, including Osiris, were identified with Ra, became forms or manifestations of the sun-god, and were mingled together so that each was all and all were each.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 201 / PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207; lines 11888-11987 confidence: medium
Practitioners are described as “pale, wasted,” sacrificing “the muscles of their bodies” to the soul and becoming “free from body.”
The passage describes disciplined practitioners sacrificing bodily muscles to soul, dissolving into one soul-form, becoming free from body, and having the earthly element dissolved and washed away.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217; lines 12423-12522 confidence: low
Human procreation makes virgins women, but when God associates with the soul, she who was formerly woman becomes virgin again as degenerate desires are banished and pure virtues substituted.
Divine association removes foreign and degenerate desires from the soul and makes it virgin again, replacing them with pure virtues.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253; lines 14337-14510 confidence: medium
The passage distinguishes God's many people from the higher one Race or Kin of God; perfected natural Disciples receive wisdom without toil and migrate to the incorruptible Race.
A higher degree of union is described in which those kin to God enter the one Race and become one.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 253 / THE MYSTERIES OP ISIS AND OSIRIS 257 / VOL. I. 17 / THE MYSTERIES OP ISIS AND OSIRIS 259; lines 14636-14734 confidence: medium
"making himself a vehicle of the Great Breath in his body rather than a mirror of the Mystery in his mind"; the passage says the son of the Nile Land would thereby seek for union.
The passage describes a seeker making himself a bodily vehicle of the Great Breath and seeking union with the Mystery.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20656-20825 confidence: medium
The narrator prays at home, sits on his couch, and a glorious man enters "in the guise of a Shepherd," with white skin, wallet, and staff; they embrace one another.
The Hermas scene contains a mutual embrace, and Mead's footnote compares it with a Pistis Sophia Spirit Double episode where embrace and kiss culminate in becoming one, also noting a mystic belief in union with a spiritual presence.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415; lines 22918-23017 confidence: high
The Orphic initiates understand Dionysus as Hylic Nous, Mind born from the Indivisible Mind and divided into individual minds.
Nous offers itself for division from the undivided state and returns from divided plurality to the undivided.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151 / THE MYTH OF MAN IN THE MYSTERIES 153; lines 8747-8868 confidence: high
The text says the relevant state is “neither male nor female,” but “a new creature, a new man, who is male-female,” and H. adds that the theory is supported by the myth of Rhea and universal creation.
The passage explicitly describes the new creature as neither male nor female but male-female, and the cited sayings repeat the pattern of the Two becoming One and male with female being neither male nor female.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 83 / THE POPULAR THBITRGIG HEBMES-OULT 85 / THE POPULAR THEURGIC HERMES-OULT 87 / THE POPULAR THEURGIC HERMES-CULT 89; lines 5456-5567 confidence: medium
"For thou art I, and I am thou; thy Name is mine, and mine is thine; for that I am thy likeness."
The speaker states mutual identity with the deity and the note explains this as an attempted identification of the theurgist's ka with the god's ka.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium
The animal soul, intensified by human mind, returns to its source, the Great Beast, where it is devoured and reabsorbed; its energies return to the Great Animal Group-Soul.
The animal soul returns to and is reabsorbed by the Great Beast, while the perfected man transmutes the Body of the Great Beast into the Body of the Great Man.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59; lines 3951-4051 confidence: medium
The little man says to the Great Man within him: "Lift thyself up, thou Ra"; the address includes drawing winds, inhaling the North wind, swallowing the net, and breathing Maat.
The quoted chapter asks Ra to swallow the net, and the commentary says this suggests inward digestion, freeing the lower and making it one with the higher.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65 / THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69; lines 4450-4556 confidence: medium
The Holy Land of those gone out from the body is described, with an OCR-garbled river reference, as divided into three regions or states: Rusta, the Territory of Initiation; Aahlu, the Territory of Illumination; and Ameriti, the Place of Union with the Unseen Father.
Ameriti is named as the Place of Union with the Unseen Father.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11 / THOTH THE MASTER OP WISDOM 79; lines 4952-5045 confidence: medium
The doctrine is summarized as the Path of the Just after fleshly bonds are loosened, through stages including Light, Wisdom, Second Birth, Well of Life, Fire, Judgment, and union with Light, Great Creator.
The Just becomes united with Light, Great Creator, and the passage lists higher unions with the higher ego, pure mind, and nirvanic consciousness.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 81 / VOL. 1. 6 / THE POPULAR THEURGIC HERMES-CULT 83 / THE POPULAR THBITRGIG HEBMES-OULT 85; lines 5218-5334 confidence: medium
The speaker asks the deity to come into mind and heart, then says: "For thou art I, and I am thou." The speaker also says the deity's Name guards the heart.
The speaker states mutual identity with the deity and asks for the deity's presence in mind and heart.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. 1. 6 / THE POPULAR THEURGIC HERMES-CULT 83 / THE POPULAR THBITRGIG HEBMES-OULT 85 / THE POPULAR THEURGIC HERMES-OULT 87; lines 5337-5453 confidence: medium
"I know thee, Hermes, and thou [knowest] me; [and] I am thou, and thou art I."
The speaker says Hermes knows him and states, "I am thou, and thou art I."
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151; lines 8632-8744 confidence: medium
An editorial note distinguishes three aspects of Soul through unions or marriages: with generation or earth-life, with death or things beneath the earth, and with formal beauty or super-terrene things, described as an Elysian state.
An editorial note describes the threefold Soul through unions or marriages with generation, death, and formal beauty, and adds a fourth state as absorption of the masculine power of Soul by its higher Feminine Nature.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND . 199-212 / CORP. HERM. XIII. (XIV.) / THE SECEET SERMON ON THE / MOUNTAIN . . . 219-233; lines 404-472 confidence: low
The contents page lists “Become all Things,” “The Good’s own Path,” “Concerning India,” and the Corpus Hermeticum XII title “About the Common Mind.”
The contents include “Become all Things” and “The Dawn of Cosmic Consciousness.”
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: medium
Tat says he sees through Mind and the Powers rather than with his eyes, describes himself as everywhere, and asks how the twelve torments of Darkness are driven out by the ten Powers.
Tat reports being in heaven, earth, water, air, animals, plants, womb-states, and everywhere, and later says he sees the All and himself in Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10197-10245 confidence: medium
Tat asks whether the Son is other than God; Hermes answers that it is a mystery of sameness, not difference, and of Pleroma/fullness, not insufficiency, with language of 'All in all' and the common fruit of the Pleroma.
Hermes' answer stresses sameness rather than difference, and the Race of the Logos is described as 'We' rather than 'I.'
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303; lines 12874-12901 confidence: medium
"the Hearing of their Ears is / the Perception in their Heart ; and the Union of their / Limbs is the Ingathering of Israel ; their Holding to / one another is their Fortification in the Logos"
The figures' union of limbs and holding to one another are described as ingathering and fortification in the Logos, and the commentary calls the vision a counterpart of Plotinian Ecstasis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187 / COMMENTAEY; lines 8116-8152 confidence: medium
The passage describes “the inculcation of the Æon-doctrine” with “At-one-ment with all things” and says the doctrine is no longer “Become ... Cosmos,” but “Become Æon.”
The commentary names a doctrine of “At-one-ment with all things” as constituting the Path of the Good.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 185 / MIND UNTO HERMES 187 / COMMENTAEY / MIND UNTO HERMES 191; lines 8155-8242 confidence: medium
The commentary says the treatise centers mystically on At-one-ment as the inner consummation of Baptism in the Cup or Monad, while the Aeon-idea is a formal introduction.
The treatise’s main mystical interest is identified as At-one-ment, the inner consummation of Baptism in the Cup or Monad.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 187 / COMMENTAEY / MIND UNTO HERMES 191 / MIND UNTO HERMES 193; lines 8245-8285 confidence: medium
A footnote cites G.H. i.6 and says the union of Logos and Mind, or First-Born Son and Father, is Life; they are united in Aeon.
The footnote says the union of Logos and Mind, or First-Born Son and Father, is Life and that they are united in Aeon.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 191 / MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195; lines 8334-8417 confidence: medium
The commentary calls the system a marvellous “yoga” and describes it as identification or at-one-ment with all that lives and breathes, the Path of the Gnosis and the way to know God.
The passage explicitly describes courageous identification or at-one-ment with all that lives and breathes, and later instructs transcendence of every body and all time.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139; lines 5988-6072 confidence: high
God’s intention is to make all things like himself; the world-process ends in the Great Sameness of Union with him, and the Cosmic Course is the instrument of divine making.
The world-process is said to be consummated in the Great Sameness of Union with God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23; lines 1393-1471 confidence: medium
The Grand Master is identified as Man, Shepherd of men, the Very Self of men, the Great Man, and the Greater Self who has always been everywhere with the little man.
The commentary describes the Great Man or Greater Self as everywhere with the little man, and the quoted parallel says, “I am thou, and thou art I,” with self-gathering language.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45; lines 2300-2430 confidence: medium
At the next stage the disciple transcends ordinary egoity without destroying true individuality and gains the power to manifest wherever and however he wills.
The disciple transcends ordinary egoity, realizes that the Self is in all and all in the Self, and seeks to blend with the Life of all beings and with the Beloved.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45 / PCEMANDRES, THE SHEPHERD OF MEN 49 / VOL. 11.; lines 2502-2542 confidence: high
"be to become like unto the Father Himself, to pass / from Sonship into the Perfection of perfection, Identity / or At-one-ment with the Father."
The passage explicitly describes passing from Sonship into identity or at-one-ment with the Father.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31; lines 1718-1801 confidence: medium
The seer is shown a more intimate vision within the Light Veil where monotheism, dualism, tritheism, polytheism, and pantheism lose formal distinctions in a Formless State where all are interblended.
The Light Veil vision is described as a Formless State where formal distinctions lose separation and all are interblended with all.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15; lines 1066-1145 confidence: medium
They go “to the Father home,” surrender themselves to Powers, become Powers, and “are in God”; this is called “the good end.”
The final sequence says the band surrenders itself to Powers, becomes Powers, and is in God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17; lines 1148-1188 confidence: medium
“those who have gained Gnosis — to be made one with God.”
The passage states that those who have gained Gnosis are to be made one with God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43; lines 2216-2297 confidence: medium
The alter-egos of the Individual Ego, or purified personalities that form its membership, surrender into union or transcendent separation, blend with all while losing nothing, and become powers or energies of a New Man, the true Son of Man.
Purified personalities enter a fullness of union, become powers of the New Man, and are one with Divine Will and God Himself.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 89 / THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93; lines 4221-4301 confidence: medium
In Wagner's vision, heaven condenses into a dazzling vision; an angelic host descends carrying the holy vessel; the Grail appears; the beholder falls in adoring annihilation; the host returns to heaven.
The quoted Wagner vision has the beholder fall in adoring annihilation before the Grail, and the commentary contrasts this with the Gnostic act of plunging into the Cup.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7; lines 4437-4469 confidence: high
The passage says, in Buddhist terms, that the subjects have seen the Vision of Nirvana but have not yet entered Nirvana or become one with the Logos.
The passage describes entering Nirvana as becoming one with the Logos and describes a higher state as being at-oned with Deity Himself.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 12904-13092 confidence: medium
“All” and “One” are described as so closely bound that “neither can be parted from its mate”; Trismegistus later repeats that “All” is “One” and “One” is “All.”
The teaching repeatedly binds “All” and “One” and presents one Cosmos, one Soul, and one God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14175-14356 confidence: medium
The world is illumined by the Sun, while the human mind is illumined by Light; solar light can be interrupted by Earth, Moon, or night; Higher Sense commingled with the soul produces at-one-ment and freedom from errors of darkness.
Higher Sense is described as commingled with the soul, producing at-one-ment and a happy union of natures.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 297 / COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301; lines 12787-12871 confidence: medium
The commentator rejects Reitzenstein's political reading of the last sentences of section 14 and instead relates them to the harmony and unity of beings in the Intelligible World, as described by Plotinus.
The Plotinus quotation describes beings in the intelligible realm as transparent to one another, with each having all things in itself and all being in all.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10444-10746 confidence: medium
The result of a potent invocation of the Powers is realization in Hermes’ consciousness, communicated in some measure to Tat, who begins to see.
Tat declares that he sees the All and himself in Mind and that he is in heaven, earth, water, air, living beings, the womb, and everywhere; the commentary names this cosmic consciousness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16; lines 10247-10293 confidence: medium
Hermes’ higher spiritual change is described as passing through himself, compared with wording about the Rishis in the Mahabharata, into a deathless Essential or Cosmic Body embracing the cosmos.
Hermes is described as passing through himself into a deathless Essential or Cosmic Body that embraces the cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15032-15183 confidence: medium
God, the Sire of all and Lord, loves to show Himself and sheds light through the mind’s intelligence; the person shakes the clouds of Error from the soul, sees Truth, mingles with Divine Intelligence, gains freedom from the death-ruled part, and receives the seed of future Deathlessness.
God sheds light through the mind’s intelligence; the illuminated person removes Error, sees Truth, mingles with Divine Intelligence, is freed from the death-ruled part, and receives assurance of future Deathlessness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16346-16488 confidence: medium
Sense is a Unit or Cosmic Sense, the Divine Sense of intelligence, a Higher Sense and celestial gift; through it man disciplines soul, cures intellect, gains God-like Reason, and mingles with the All-Sense of Divine Intelligence.
Through the Higher Sense, a person disciplines the soul, cures the intellect, gains intelligence of God-like Reason, and mingles with the All-Sense of Divine Intelligence.
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roman
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On the Nature of Things ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS / ABSENCE OF SECONDARY QUALITIES / INFINITE WORLDS; lines 2833-2954 confidence: medium
“What was before from earth, / The same in earth sinks back”; death does not annihilate things but “dissipates / Their combinations, and conjoins anew / One element with others.”
Death is said not to annihilate matter but to dissolve combinations and join elements anew.
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On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3615-3711 confidence: medium
The speaker says minds and light souls “Have mortal birth and death,” and that soul and mind are “one, a substance inter-joined.”
The soul is said to be shed abroad, to die, and to dissolve back to primal bodies after leaving human members.
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On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3801-3875 confidence: medium
Body cannot sustain division from soul without decay; the soul rises, filters through the frame and orifices, passes out in fragments, is shivered in the body, and drifts into the winds of air.
The passage repeatedly states that the soul passes in fragments, is shivered in the body, perishes when the body passes away, and cannot endure outside the body.
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On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3877-4000 confidence: medium
Soul entering from outside could not cleave to the body and later leave whole; if it seeps through the body, it is fused and dissolved like food through pores, and soul has both a natal and funeral hour.
The passage says that a soul seeping and soaking through the body would be fused with it and dissolved, like food dispersed through pores.
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On the Nature of Things EXISTENCE AND CHARACTER OF THE IMAGES / THE SENSES AND MENTAL PICTURES / SOME VITAL FUNCTIONS / THE PASSION OF LOVE; lines 5963-6090 confidence: medium
The lovers intertwine, lock frames, mingle saliva and breath, press teeth on mouths, and cannot "penetrate and pass / With body entire into body," though they seem to strive to do so in Venus' bonds.
The lovers lock bodies and seem to strive to penetrate and pass with an entire body into another body, but the passage says they are powerless to do so.
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On the Nature of Things FOLLY OF THE FEAR OF DEATH / BOOK IV / PROEM / EXISTENCE AND CHARACTER OF THE IMAGES; lines 4563-4669 confidence: medium
The passage says there are “images of things,” like “films” from surfaces, which terrify waking or sleeping minds, but not because “souls get loose from Acheron” or “shades go floating in among the living.”
The passage states that body and mind are destroyed together at death and each returns to its own primordials.
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On the Nature of Things PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL / FOLLY OF THE FEAR OF DEATH; lines 4160-4285 confidence: high
“death to us / Is nothing... / Since nature of mind is mortal evermore.”
The passage repeatedly states that death is nothing to us, that the mind is mortal, and that after body-soul severance nothing can move the senses.
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On the Nature of Things PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL / FOLLY OF THE FEAR OF DEATH; lines 4287-4423 confidence: medium
The passage says the eternal time before birth was nothing to us, and Nature holds it up as a mirror for time after death, asking whether it is not serener than sleep.
The passage treats the nothingness before birth as a mirror for the state after death and presents that state as serene.
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On the Nature of Things PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL / FOLLY OF THE FEAR OF DEATH; lines 4425-4518 confidence: medium
Desire shifts from one object to another; prolonging life subtracts no time from death, and eternal death or death's No-more remains waiting.
The passage says prolonging life removes no time from death, describes aeons of the state of death, and says eternal death remains waiting.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 7020-7079 confidence: medium
Mezentius asks for sepulture and union with his son in the tomb, then takes the sword in his throat as his lifeblood spreads over his armour.
Mezentius asks that he and Lausus be united in the tomb.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 7020-7079 confidence: low
“allow my body sepulture... grant me and my son union in the tomb.”
Mezentius asks that he and Lausus be granted union in the tomb.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2222-2307 confidence: medium
The sky thickens, rain and hail descend, streams pour from the hills, and the companies scatter. Dido and Aeneas shelter in one cavern; Earth and Juno signal, fires witness, Nymphs cry, and the narrator says the day opened death and ill while Dido calls it marriage.
Immediately after the cave union the narrator says the day opened the gate of death and the springs of ill.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2350-2479 confidence: medium
Some say bees have a share of Divine Intelligence and ether; God permeates earth, ocean, and heaven, gives living beings essential flame, receives all things back, and beings ascend alive to heaven.
The reported doctrine says God permeates all, creatures draw an essential flame from him, all return to him by dissolution, and beings soar to starry rank and heaven.
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The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high
"Salmacis and Hermaphroditus had become united into one body"
Salmacis and Hermaphroditus are said to become united into one body.
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The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high
"Salmacis and Hermaphroditus had become united into one body."
Salmacis and Hermaphroditus become united into one body.
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The Metamorphoses of Ovid, Books I-VII BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5004-5027 confidence: medium
Semele is described as overjoyed at what is her misfortune and as about to perish by the complaisance of her lover.
Semele, the god's beloved, asks him to appear as he does to the daughter of Saturn; the narration states she is about to perish through her lover's compliance.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7741-7823 confidence: medium
Lycabas mourns Athis, attacks, and dies: he “sank upon him” and carried “the consolation of a united death” to the shades.
Lycabas, described as Athis's deeply attached friend, dies upon Athis and is said to carry to the shades the consolation of a united death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7741-7823 confidence: medium
Lycabas grieves Athis, challenges Perseus, is stabbed by Perseus, looks for Athis as he dies, sinks upon him, and carries to the shades the consolation of a united death.
Lycabas's love for Athis, grief over him, death at Perseus's hand, and sinking upon Athis are explicitly joined to the phrase of a united death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: medium
Thisbe arrives first, sees a lioness, hides in a cave, and drops her veil; Pyramus finds the blood-stained veil, believes her dead, and kills himself; Thisbe returns and kills herself with the same weapon.
Pyramus interprets the blood-stained veil as proof of Thisbe's death and kills himself; Thisbe then kills herself with the same weapon.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: high
Pyramus and Thisbe plan to meet outside Babylon; Thisbe flees a lioness into a cave and drops her veil; Pyramus finds the blood-stained veil and kills himself; Thisbe returns and kills herself with the same weapon.
Pyramus misreads the blood-stained veil as evidence of Thisbe's death, kills himself, and Thisbe kills herself with the same weapon.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6033-6130 confidence: high
Thisbe says she has a hand and love enough for the wound, will follow Pyramus in death, and cannot be torn from him even by death.
Thisbe declares that death will not separate her from Pyramus, vows to follow him, asks for shared burial, and the lovers' remains are finally placed in one urn.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6033-6130 confidence: medium
Thisbe says she too has a hand and love, will gain strength for the wound, and will follow Pyramus in death as cause and companion of his fate.
Thisbe says she will follow Pyramus in death, asks that death not separate them, and their remains finally rest in the same urn.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low
Cinyras' beautiful daughters claimed to surpass Juno, were changed into temple steps, and Cinyras became stone while embracing the steps.
Cinyras is transformed into stone while embracing the temple steps into which his daughters had been changed.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium
The fable heading says Semele is visited by Jupiter, cannot support the effulgence of his lightning, burns to ashes, Bacchus is preserved, and Tiresias decides the dispute between Jupiter and Juno.
Semele is visited by Jupiter and is burned when her mortal body cannot endure his divine lightning or ethereal shock.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5286-5376 confidence: medium
The image returns arms, smiles, tears, and nods; the youth says, “In thee ’tis I” and “I burn with the love of myself.”
The youth recognizes the image as himself, says he burns with love of himself, and says the two will die in the extinction of one life.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high
Scython’s reported sex change is explained through Thrace losing a masculine name, Scython, for a feminine name derived from the sorceress Thracia.
Scython is reported as changing sex, and the Salmacis-Hermaphroditus summary states that two figures become one body retaining different sexes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high
The fable summary says Salmacis loves Hermaphroditus, is rejected, seizes him while he bathes, and the two become one body with different sexes.
The fable summary says Salmacis and Hermaphroditus become one body while retaining different sexes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 confidence: high
“let no time separate him from me, nor me from him.”
Salmacis prays that no time separate them; the deities mingle their bodies into one human shape, no longer two.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 confidence: high
Salmacis prays that no time separate them; the prayer is answered, their bodies are united, and "they are no more two, and their form is twofold."
Salmacis prays for permanent inseparability, and the two bodies are united into one twofold human shape.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6711-6749 confidence: medium
“the bodies of both, being jumbled together, are united”
The translation note states that the bodies of two are mixed together and united.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6711-6749 confidence: medium
A translation note renders the Latin as stating that the bodies of both are mixed together and united.
The note explicitly describes two bodies being mixed together and united.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8912-8988 confidence: medium
Besieged within the cloud, Arethusa sweats cold and blue drops, water forms wherever she moves, drops trickle from her hair, and she is changed into a stream; Alpheus recognizes the waters and changes from mortal shape into his own waters to mingle with her.
After Arethusa becomes a stream, Alpheus recognizes her waters and becomes his own waters so that he might mingle with her.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 confidence: medium
The Cyclop says he fears Galatea more than lightning, complains that she loves Acis, threatens to tear Acis apart and scatter him in fields and waves, and compares his passion to Ætna's flames in his breast.
The Cyclop threatens to scatter Acis's torn limbs through fields and Galatea's waves so that Acis may be united with her.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 confidence: medium
Polyphemus says he fears Galatea more than lightning, asks why she loves Acis, threatens to tear Acis apart and scatter his limbs through fields and waves, and compares his slighted passion to Aetna's flames in his breast.
Polyphemus threatens to scatter Acis's torn limbs through the fields and Galatea's waves so that Acis may be united with her.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7878-7962 confidence: medium
Cyllarus and Hylonome love equally, wander mountains and enter caves together, enter the Lapithaean house together, and fight together; an unknown javelin pierces Cyllarus near the breast and neck.
Cyllarus and Hylonome are described as equally loving; after Cyllarus dies from a javelin wound, Hylonome falls on the same weapon and dies embracing him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7878-7962 confidence: medium
An unknown javelin pierces Cyllarus near the neck and breast; Hylonome holds him, touches the wound, kisses him, tries to stop his departing life, then dies by falling upon the same weapon while embracing him.
Hylonome tends the dying Cyllarus, then falls upon the same weapon and dies while embracing him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 confidence: medium
Philemon states their joint request: to be priests and caretakers of the temple, and for the same hour to take both spouses so neither sees the other’s tomb.
The spouses ask that the same hour take them both, and later they simultaneously sprout leaves, say farewell, and are covered by branches.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6920-7009 confidence: medium
Halcyone regrets that she did not go with Ceyx, refuses to abandon him, and says an inscription shall unite their names if urn or bones cannot unite them.
Halcyone rejects survival apart from Ceyx and seeks union with him in death, burial, or at least the joining of their names.
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The Buddhism of Tibet, or Lamaism BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137 / MERAY (8 / OT HALS; lines 7196-7480 confidence: high
The Yoga doctrine is described as ecstatic union of the individual with the Universal Spirit, introduced into Hinduism by Patanjali, and involving self-hypnotizing learned by rules.
The passage describes union of the individual with the Universal Spirit through concentration aimed at annihilating thought.
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The Buddhism of Tibet, or Lamaism BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127; lines 6415-6518 confidence: high
The passage describes Yoga as ecstatic union with the Universal Spirit, attributes the Yogacarya school to Asanga, and says Asanga was inspired by Maitreya, transferred to Tushita, and given the Five Books of Maitreya.
The passage defines Yoga in this context as ecstatic union of the individual with the Universal Spirit.
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The Buddhism of Tibet, or Lamaism HYMN 10 THE BUDDHIST TRINITY. 439 / TE WBPOGE. 441 / CONFESSION OF SINS, 443 / THE EUCHARIST OF LAMAISM. 445; lines 23664-23775 confidence: medium
The priest uses the vajra and string between Amitayus's nectar-vase and his own heart, so that the divine spirit passes through it and "his heart is in actual union with that of the god Amitdyus, and that, for the time being, he is himself that god."
The Lama is instructed to conceive his heart as united with Amitayus's heart and, for the time being, to be the god; the passage also describes a divine/demonic triad incorporated in him.
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The Buddhism of Tibet, or Lamaism LAMAISM. / BUDDHAS RELIGION AND ITS SPREAD. 9 / THE MAHAYANA AND NAGARJUNA. 1 / NAGARJUNA.; lines 522-680 confidence: medium
Yoga is described as a pantheistic cult of ecstatic union of the individual with the Universal Spirit and as introduced into Hinduism by Patanjali about 150 B.C.
Yoga is defined in the passage as the ecstatic union of the individual with the Universal Spirit.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 6926-7058 confidence: high
Meditation is said to lead to samadhi, and later yogic meditation is described as uniting the individual with the deity.
The passage states that later yogic meditation makes the individual united with and rapt in the deity.
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The Buddhism of Tibet, or Lamaism THE MYSTIC FORMULAS FOR THE ROSARIES. / NAME OF DEITY. / THE SPELL. / COERCING THE TUTELARY-FIENDS. 153; lines 8169-8286 confidence: medium
The note says prolonged meditation can continue until the deity appears visible and tangible and until practitioners are personally united with and incorporated into the invoked and subjected god.
The note says the practitioner may become personally united with and incorporated into the invoked and subjected god.
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The Buddhism of Tibet, or Lamaism UNCONSCIOUS WILL. 113 / RISE OF CONSCIOUSNESS, ETC. 115 / THE TWELVE-LINKED CHAIN. 119 / BUDDHISM AS A PHILOSOPHY. 121; lines 6100-6198 confidence: medium
Schopenhauer is quoted describing constant new-births as successive life-dreams of an indestructible will that eventually abolishes itself through successive knowledge.
The cited Schopenhauer passage says will is indestructible until instructed and improved by successive knowledge, after which it abolishes or abrogates itself.
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The Buddhism of Tibet, or Lamaism UNCONSCIOUS WILL. 113 / RISE OF CONSCIOUSNESS, ETC. 115 / THE TWELVE-LINKED CHAIN. 119 / BUDDHISM AS A PHILOSOPHY. 121; lines 6100-6198 confidence: medium
Later developments are said to verge on pantheism; Nirvana or Pari-Nirvana is compared to Vedantic assimilation with the universal soul: “The dew-drop slips into the shining sea.”
The passage compares Nirvana or Pari-Nirvana with assimilation into a universal soul and quotes the image of a dew-drop slipping into the sea.
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The Tibetan Book of the Dead III. MANTRAS, OR WORDS OF POWER / MANTRAS 221 / INITIATIONS 223 / REALITY 2.25; lines 11900-12002 confidence: high
"all forms merge into that which is non-form"; Ignorance is dissipated by the Light of Truth, personality ceases, and the pilgrim becomes "one with the Darma-Kaya" and reaches the Goal.
The passage says forms merge into non-form, phenomena into what is beyond phenomena, personality and individualized being cease, and the pilgrim becomes one with Dharma-Kaya.
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The Tibetan Book of the Dead INITIATIONS 223 / REALITY 2.25 / REALITY 207 / REALITY 231; lines 12212-12317 confidence: medium
The passage says the nature behind all experience has no beginning or end and calls this true Nirvana; it also says Supreme Nirvana or Supreme Rest is naturally behind all existence.
The passage says the nature behind experience has no beginning or end, that suchness is not created or annihilated, and that the five skandhas and all things are Nirvana in origin or nature.
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The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12005-12091 confidence: high
The passage says that recognizing pure suchness and phenomena as illusory manifestations of mind enables practice of liberation; through discipline, ignorance is annihilated, mental disturbance ends, and Nirvana is attained.
The passage links right understanding and discipline with the annihilation of ignorance, the end of individuation and disturbance, and attainment of Nirvana.
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The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12093-12197 confidence: medium
Without the True Real Nature of mind, existence would not exist; finite mind continues while this nature remains, but finite mind ceases when its madness ceases, whereas wisdom of True Reality does not cease.
Finite mind is said to cease when its madness ceases, while the wisdom of True Reality does not cease; realization leads toward the Boundless.
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The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12199-12209 confidence: medium
“Let ignorance be annihilated... while the essence of the mind... remains the same.” The same cited passage says all beings would cease to exist only if mind itself were annihilated.
The passage distinguishes annihilation of ignorance and disturbance from annihilation of mind itself, and says the essence of mind remains the same.
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The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12199-12209 confidence: medium
“As a lost man who takes the east for the west...” The passage says beings imagine mind disturbed through ignorance, and that understanding birth-and-death as immortality or suchness leads to “the gate of suchness.”
The passage states that disturbance of mind, glossed as birth-and-death, is at the same time immortality or suchness.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6509-6644 confidence: medium
Recognizing the radiances of the Five Orders of Wisdom as emanations of one's own thoughtforms would bring Buddhahood in the Sambhoga-Kaya through absorption into a rainbow halo; the lights of all Five Orders, called the Lights of the Union of Four Wisdoms, will come to receive the addressee.
The passage describes Buddhahood through being absorbed into a halo of rainbow light and names the incoming lights as the Lights of the Union of Four Wisdoms.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6892-7009 confidence: high
Prayer asks for rescue from the dread Bardo, placement in the five pure Divine Realms, and recognition of one's own inner light.
The text states that one recognizes inner light, merges with it in at-one-ment, and thereby attains Buddhahood or Liberation; notes link recognition to awakening from Bardo illusion.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7133-7263 confidence: medium
Praying in faith and humility is said to lead without doubt to birth in pure Paradise Realms after merging in rainbow-light into the heart of the Knowledge-Holding Deities.
The passage describes merging in rainbow-light into the heart of the Knowledge-Holding Deities and, later, merging into the blood-drinking deities in at-onement to obtain Buddhahood.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7265-7364 confidence: medium
A devotee who realizes the deities are karmic personifications of his own propensities, faces them unwaveringly, meets them like old acquaintances, and loses personality in them attains Buddhahood.
The passage says that when the devotee meets the deities like old acquaintances and loses his personality in them, illumination and Buddhahood dawn.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7482-7615 confidence: medium
The first deity pair comes from within the deceased's brain and shines upon the deceased; the instruction says not to fear, to know it as one's own intellect and tutelary deity, and states that recognition and merging bring liberation and Buddhahood.
The text states that recognition brings liberation, and that merging in at-one-ment into the tutelary deity leads to Buddhahood.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7617-7737 confidence: medium
Recognition of the beings as tutelary deities and merging with them in at-one-ment is said to result in Buddhahood.
The text states that by recognizing the tutelary deities the deceased merges with them in at-one-ment and obtains Buddhahood; it also describes Mother and Offspring Clear-Light blending inseparably and liberation following.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7874-8015 confidence: medium
The Fifty-eight Blood-Drinking Deities emanate from the addressee's own brain and shine forth; if known as radiances of the addressee's own intellect, the addressee will merge in at-one-ment with them and obtain Buddhahood.
The addressee is told that recognition brings merging in at-one-ment into the body of the Blood-Drinking Ones and into the Radiances and Kayas.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8017-8116 confidence: medium
The passage says the deceased’s body is a mental-body of karmic propensities and cannot die; the Lords of Death and other forms are emanations of the radiances of the deceased’s intellect, not materially or externally real; recognizing this dissipates fear and leads to at-one-ment and Buddhahood.
After recognizing the forms as non-material emanations, fear self-dissipates and the deceased merges in a state of at-one-ment, obtaining Buddhahood.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 299-385 confidence: medium
At death empirical consciousness is lost in a swoon associated with super-consciousness or the Clear Light of the Void; empirical consciousness disappears, unveiling Pure Consciousness.
The passage states that empirical consciousness disappears at death, unveiling Pure Consciousness or the Clear Light of the Void, discoverable by those able to seek and find it.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 387-466 confidence: medium
The practical problem is passing from lesser to complete experience by removing obscuration; the two are one in the Void, and realization frees the person.
The passage states that the two experiences are one at base in the Void and quotes that form is the Void and the Void is form.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 8991-9137 confidence: medium
The addressee is told to recognize being in the Bardo, meditate on the Samadhi of the Great Symbol, or analyze the real nature of what is frightening; the frightening thing is described as unformed Voidness and Dharma-Kaya.
The deceased is told to analyze the frightening object as Voidness, recognize Voidness and Brightness as inseparable, and recognize the Four Kayas in order to obtain perfect Emancipation.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9390-9542 confidence: medium
The deceased is told to meditate on the tutelary deity as a moon reflected in water, or on the Compassionate Lord or officiant, then dissolve the visualized deity and meditate on the vacuous Clear Light so that a womb is not entered.
The passage instructs the deceased to visualize a deity, cause the form to melt away, and meditate without thought-forming on the vacuous Clear Light so that a womb is not entered.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9668-9792 confidence: medium
“all substances are mine own mind”; mind is “vacuousness, is unborn, and unceasing,” and rests “like... the pouring of water into water.”
The Clear Light meditation tells the addressee to let mind rest in the uncreated state like water poured into water.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4889-5011 confidence: medium
The note glosses the path as the Great Straight Upward Path and describes a Northern Buddhist doctrine in which emancipation or Buddhahood can be won instantaneously, without entering the Bardo Plane, if the disciple recognizes the Clear Light at death and becomes one with it.
The editorial note says that if the disciple recognizes the Clear Light at the moment of quitting the body and becomes one with it, samsaric bonds are immediately broken.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5130-5236 confidence: medium
The instruction says the Dharma-Kaya of Clear Light after death can be realized for the benefit of all sentient beings, and that the person should know they are in that state and obtain the boon of the State of the Great Symbol.
The passage says the Dharma-Kaya of Clear Light can be realized after death and identifies the void intellect as Reality, the All-Good.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5238-5337 confidence: medium
The instruction is to repeat the teaching distinctly and clearly three or seven times; this recalls the dying person's former setting-face-to-face by the guru, causes naked consciousness to be recognized as the Clear Light, and makes liberation certain through permanent union with Dharma-Kaya.
The instruction states that recognizing one's own self leads one to become permanently united with the Dharma-Kaya and makes liberation certain.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5339-5455 confidence: medium
Prior training at death may allow Buddhahood, stopping the Wheel of Rebirth, and instant liberation; normally the person descends through lower Bardo states and then rebirth.
The passage describes equilibrium and oneness in the Clear Light, an ecstatic state of non-ego, and Nirvana as the blowing out of selfish longing.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5872-5993 confidence: medium
“[Thou] wilt merge, in halo of rainbow light, into the heart of Vairochana, and obtain Buddhahood in the Sambhoga-Kaya, in the Central Realm of the Densely-Packed.”
The passage states that the deceased will merge in a halo of rainbow light into Vairochana’s heart and obtain Buddhahood.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5995-6136 confidence: medium
In intense humble faith, the deceased merges in rainbow light into Vajra-Sattva's heart and obtains Buddhahood in the Sambhoga-Kaya in the Eastern Realm called Pre-eminently Happy.
The deceased may merge in rainbow light into Vajra-Sattva's heart, or the Divine Body and Light may merge inseparably into the deceased, resulting in Buddhahood.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6138-6262 confidence: medium
By praying with humility and faith, the hearer will 'merge into the heart of the Bhagavan Ratna-Sambhava' in a halo of rainbow light and attain Buddhahood in the Sambhoga-Kaya.
The passage states that prayer leads to merging into the heart of Ratna-Sambhava in rainbow light, and that recognition of the red Wisdom light leads to merging into it inseparably.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6264-6384 confidence: medium
The prayer asks Amitabha to lead the deceased on the radiant light-path of Discriminating Wisdom, with the Divine Mother She-of-White-Raiment as rear-guard, across the Bardo; praying leads to merging into Amitabha's heart in rainbow-light and attaining Buddhahood in the Western Realm named Happy.
The result of prayer is described as merging into the heart of the Divine Father-Mother Amitabha in rainbow-light and attaining Buddhahood.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 6386-6506 confidence: medium
With intense faith and humility, the deceased merges into the heart of the Divine Father-Mother in a halo of rainbow light and attains Buddhahood in the Sambhoga-Kaya in the Northern Realm of Heaped-up Good Deeds.
The deceased who prays with faith merges into the heart of the Divine Father-Mother in rainbow light and attains Buddhahood.
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gnostic
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Fragments of a Faith Forgotten FOREWORD. 417 / FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421; lines 21631-21713 confidence: high
Cosmic Sophia is received back into the Light-world and united with her heavenly spouse; this is linked to the Great Consummation and mystical union with Higher Selves.
The passage describes cosmic Sophia united with her heavenly spouse and links this with the soul becoming one with the Self within.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555; lines 27383-27465 confidence: medium
"They became all One in the One and Only One."
The Creator-Logos and those who came forth are brought into at-one-ment and become all One in the One and Only One.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429 / FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433; lines 22155-22262 confidence: low
Opening responses include Amen, a wish to be at-oned, the I-speaker's wish to at-one, and statements of having no house/place/temple and also houses/places/temples.
The C.-labeled respondent wishes to be at-oned and brought into harmony with holy souls, while the I-speaker says it would at-one and tells the addressee to see itself in the speaker.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437; lines 22349-22427 confidence: medium
“when the upper nature shall be taken up” and the race comes “in obedience to My voice,” the listener who hearkens “shalt thou be as I am.”
The speaker says the listener shall be as he is if hearkening, and the commentary says a higher stage brings at-onement with Christ.
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Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447 / FROM THE TRAVELS OF PETER. 449; lines 22830-22882 confidence: medium
“the help of God-and-man, received again its real mind”; “Right in the centre, joining twain in one, is set the nail of discipline, conversion and repentance.”
The fragment states that a central nail joins two into one and names discipline, conversion, and repentance; the author also mentions Right and Left as a pair undergoing change.
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Fragments of a Faith Forgotten GREECE. 53 / GREECE. 55 / GREECE. 57 / EGYPT.; lines 7202-7284 confidence: medium
The passage says Trismegistic literature contains a number of distinctive doctrines of Gnostic Christianity without the historic Christ, and that these doctrines existed earlier in direct Egyptian tradition, especially the Logos, Saviour and Virgin Mother, second birth, and final union with God.
The passage lists the doctrines of second birth and final union with God as present in Egyptian tradition and Trismegistic literature.
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Fragments of a Faith Forgotten INDEX. / XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 2855-3016 confidence: low
Entries include "I am a wanderer," "I am that man," "I am that mystery," "I am the god of Abraham," "I am thou," and "I become what I will."
Indexed sayings include 'I am thou' and other first-person identity formulae.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: medium
Wisdom announces Christ's coming by John, and through the baptism of repentance Jesus is prepared to receive him as a clean vessel.
Christ and Sophia, one enfolding the other, descend upon Jesus after he is prepared, and he becomes Jesus Christ.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: medium
Salome asks how long death will hold sway; the Lord links it to women bringing forth, says to avoid the bitterness of death, and says knowledge comes when shame is trodden on and male with female is neither male nor female.
In the Salome dialogue, death’s sway is linked with birth, and revelation comes when shame is trodden down and male with female becomes neither male nor female.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high
The narrator stands on a lofty mountain, sees “a gigantic man” and “a dwarf,” hears a voice like thunder say, “I am thou and thou art I,” and hears that the speaker is scattered in all and gathered by the hearer.
The thunder-like voice says “I am thou and thou art I” and describes being scattered in all and gathered by the hearer, who thereby gathers himself.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601 / CONCLUSION, / AFTERWORD.; lines 29399-29470 confidence: medium
The author states that there are as many ways to worship God as people on earth, says religion transcends reason, says people must lose themselves to save themselves, and raises the possibility of many prior lives with many forms of worship.
The author states, 'To save ourselves we must lose ourselves,' in a discussion of religion transcending reason.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379; lines 19872-19953 confidence: medium
The formula of angelic redemption is introduced; angelic redemption is described as the means by which the candidate became one with an angel above, and as a higher degree of Gnostic initiation.
Angelic redemption is described as the means by which the candidate becomes one with an angel above.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461; lines 23198-23280 confidence: medium
The Master recites the hymn of praise and welcome sung by powers at his investiture on the Great Day, described as the day of supreme initiation when all his limbs are gathered together.
The hymn says the powers are fellow-members or limbs, all one with the Master, and that his limbs are gathered together.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475; lines 23797-23876 confidence: medium
Mary says that before the Spirit descended on Jesus, the child Jesus was in the vineyard with Joseph; the Spirit came from the height to Mary’s house, appeared like Jesus, and asked for “Jesus, my Brother.”
The Spirit descends from the height, looks like Jesus, is called his brother, and after mutual embrace and kiss the two become one being.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: high
The kingdom comes “when two shall be one,” the without as the within, and the male with the female, “neither male nor female.”
The coming of the kingdom is described as two becoming one, without becoming as within, and male with female becoming neither male nor female.
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Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 14101-14200 confidence: high
In Salmon's summary, all existence flows from one eternal Monad and strives to return, while finite spirits rule portions of the world, oppose unity, and are linked to popular religions.
The Monadic Gnosis summary states that all existence flows from one eternal Monad and strives to return to it, with perfect repose as the goal.
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Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: high
The school is said to have Hermetic affinities and to use natural and alchemical analogies; a light-ray or human soul mingled with water or animal soul, through discipline and instruction, hastens toward the Logos and with the Logos becomes Logos, as iron hastens to a magnet.
The light-ray, after discipline and instruction, hastens toward the Logos and along with the Logos becomes Logos where the Logos has being.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481; lines 24050-24133 confidence: medium
“He is the Mystery which is in them all; He is the emanation of them all, the re-absorption of them all, and the support of them all.”
The Mystery is described as the emanation, re-absorption, and support of all things.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483; lines 24136-24188 confidence: medium
The subject passes 'upwards and onwards' through the Inheritances of Light until he becomes one with the Limbs of the Ineffable; he is in all regions during the time a man can shoot an arrow.
The subject ascends higher until he becomes one with the Limbs of the Ineffable.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483; lines 24136-24188 confidence: high
The speaker says the man is 'not of the world' and says, 'that man is Myself, and I am that man.'
The speaker says, 'that man is Myself, and I am that man,' and repeats the identification for all such men.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24191-24247 confidence: high
"All men who shall receive the Mystery in that Ineffable shall be on My left hand and on My right, and I am they and they are Myself."
Recipients of the Mystery in the Ineffable are placed on the speaker's left and right, and the speaker says, 'I am they and they are Myself.'
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17211-17332 confidence: high
The mind is unable to comprehend; the spirit cries, "Onward still; beyond still," and then words and thoughts cease in peace and union with the Divine and Great Deep.
The passage moves beyond comprehension, words, symbols, and thoughts into peace and union with the Divine.
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17446-17566 confidence: medium
The passage imagines an atom or monad as a self-generating sphere from a point, then uses two, three, four, and five mutually contacting spheres to symbolize dimensions, with five requiring an additional idea of “through.”
The atom or monad is imagined as swelling from a point, returning into it, and later as the ideal universe self-differencing and self-emanating within itself.
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Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 18006-18116 confidence: medium
The passage says the cause of sorrow is Ignorance, the remedy is the Path of Self-knowledge, the material mind is to be purified and become one with spiritual mind, and this is dramatized as Sophia’s redemption by Christ from ignorance and suffering.
The passage says the material mind is to be purified and become one with the spiritual mind.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1108-1188 confidence: medium
Mary the Mother’s First Document account has the Holy Spirit descend from the First Mystery in Jesus’ likeness, kiss, and become one; St. John’s Second Document account has the First Mystery descend upon Jesus in dove form and in a vesture of light from Barbelo.
Mary the Mother’s account is summarized as saying that the Holy Spirit, in the likeness of Jesus’ earthly body, and Jesus kiss each other and become one.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4750-4833 confidence: medium
Maria says that when Jesus was little and in a vineyard with Ioseph, before the spirit came upon him, a spirit from the Height came to her house in Jesus' likeness and asked where Jesus his brother was.
The spirit from the Height appears in Jesus' likeness, calls Jesus his brother, embraces and kisses him, and the two become only one.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high
Those receiving the highest mystery, the Mystery of the Ineffable One, will be absorbed into the First Mystery; the announcement is phrased: "That Man is I, and I am that Man."
Those receiving the Mystery of the Ineffable One are said to be absorbed into the being of the First Mystery.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6835-6918 confidence: medium
The soul goes to the Place of the Inheritance of the mystery it received, namely the mystery of the Only One, the Ineffable, becomes joined to his members, and this happens in the time of a man shooting an arrow.
The soul reaches the Place of Inheritance of the mystery of the Only One, the Ineffable, and becomes joined to his members.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6919-7001 confidence: medium
The Saviour identifies himself with a man upon the World but not of it; at the dissolution of the World, the Universe and perfect souls are caught up, and he rules over emanations of Light, Amens, five Trees, Guards, Twin-saviours, twelve Saviours, and perfect souls receiving the mystery of the Light.
The Saviour repeatedly identifies himself with the man, with those who receive the Mystery, and with the Mystery itself.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7337-7419 confidence: medium
Those worthy of the Mysteries dwelling in the Ineffable are compared to the Members of the Ineffable, including head, eyes, ears, and other members; the text says many members are one body and clarifies this as an example and comparison, not a true form.
Those worthy of the Mysteries in the Ineffable are compared to members such as head, eye, and ear, with the statement that many members form one body.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7506-7552 confidence: medium
Those who forsake the teaching of the truth of the First Mystery are addressed with woe and warned of punishment worse than that of all men.
The passage threatens those who forsake the teaching with confinement in outer Darkness, petrification, and becoming without existence.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8384-8468 confidence: medium
Ineffable recipients who die unrepentant receive judgment worse than every judgment, do not return to the changes of the bodily World, are cast into outer Darkness, and are "consumed" and "without existence unto age."
Unrepentant souls are described as cast outside into outer Darkness, consumed, and without existence unto the age.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8469-8541 confidence: medium
Insipid salt is cast out as unprofitable; Maria applies this to souls or mystery recipients who transgress, are cast into the outer Darkness, and consume away there.
Unrepentant transgressors are said to be consumed in outer Darkness and to become without existence unto age.
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greek
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 26902-27177 confidence: medium
“Godhead, ancient view of, 65; attainable by men, 604 f.” and “Mankind, of same race as gods, 65, 604.”
The index states that Godhead is attainable by men and that love forms a bond between men and deities.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22677-22761 confidence: medium
"Death was only a temporary severance of the two entities"; the author introduces dissolution as a means of reunion in another world.
The passage states that dissolution is the means of reunion in another world and that the vanished body passes from the visible world to the unseen world to be reunited with the soul.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 23061-23151 confidence: medium
The passage argues that dissolution cannot have meant annihilation but a modification in which bodily existence ends in this world and continues in another world.
The passage explicitly denies that dissolution means annihilation and instead presents it as a modification of bodily existence, with body and soul reunited in another world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES:; lines 25711-25916 confidence: medium
A Oneirocritica passage says that mingling with a god or goddess, or being sexually overcome by a god, signifies death for a sick person because the soul foresees divine meetings and unions when close to leaving the body.
The Oneirocritica citation links dream union with a god or goddess to the death of a sick person and to the soul nearing departure from the body.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12913-12973 confidence: high
The passage describes the motive of high Greek worship as not self-abasement but obliteration of human-divine distinctions and temporary spiritual equality and companionship with the divine.
The passage explicitly describes worship as obliterating distinctions between man and god and describes the Bacchic votary as experiencing real union with Bacchus.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1686-1775 confidence: medium
"drunkenness, inhalation of vapours, wild and licentious dancing" are listed as means of inducing ecstasy.
The worshipper's physical excitement is described as leading to visualization of the object of worship and a sense of unity with it.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 23615-23708 confidence: medium
The author states that death as a kind of marriage is familiar to modern Greek peasants, varied in treatment, and not merely a fixed phrase or meaningless commonplace.
The author states that the death-as-marriage thought supplies a note of cheerfulness and hope in otherwise gloomy dirges and that the departed is not simply dead or asleep but wedded in a new world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 23710-23787 confidence: medium
The narrator says Sophocles teaches that death parts friends in the upper world but also draws the dead nearer to lower-world denizens in a wedlock-like union; Antigone is introduced as the locus classicus where death is a wedding and the rock-hewn tomb a bridal chamber.
The passage repeatedly describes Antigone’s death as wedding, her tomb as bridal chamber, and Hades or Acheron as the partner or destination of wedlock.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24901-24976 confidence: medium
Lawson reconstructs the popular belief that corporeal gods demanded human sacrifice because they desired the person who would be sent by death, body and soul, to be wed with them.
The passage reconstructs a belief that a person killed in sacrifice is sent body and soul to be wed with a god, and states that death may have been inflicted to effect wedlock between mortals and gods.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24901-24976 confidence: high
“Hades and Dionysus are one”; union with Dionysus is then described as a synonym for “marriage with Hades,” a presentation of death.
The passage states that union with Dionysus is a synonym for marriage with Hades and that marriage with Hades is a common presentation of death.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25537-25630 confidence: medium
The passage identifies a common motif: death as entrance into a blissful estate of wedded union with deities; it links this to communion with gods, survival of body and soul, and bodily disintegration rejoining the soul in the nether world.
The passage states that the body, through disintegration, rejoins the soul in the nether world, making the human entity complete with substantial existence and powers.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1918-1994 confidence: medium
The fancies of lovers are described as if the beloved were present, so that lovers converse with, greet, and chide them.
Lovers imagine the beloved as present, carry enduring images in memory, and Cato is quoted as saying the lover's soul resides in the soul of the loved one.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2354-2447 confidence: medium
Camma leads Sinorix to the altar and “pledged him in a cup of poisoned mead, drinking half of it herself and giving him the rest.”
Camma poisons both herself and Sinorix at an altar, declares that she has avenged her dead husband, asks him to take her, and dies after Sinorix.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2449-2518 confidence: medium
Love is compared to fusion of liquors that settles into tranquility; lovers have complete union, unlike atoms in collision, and husband and wife are 'Two souls beating as one.'
Love is described through images of fusion, complete union, and husband and wife as two souls beating as one.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high
After division, the two parts desire their other halves, embrace and long to grow into one, neglect food and activity, and when one dies the survivor seeks another mate and clings to that one.
After division, each half desires its other half, embraces it, and present desire is described as reuniting original nature and making one from two.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: medium
Aristophanes begins a different praise of Love; Love is neglected but should receive temples, altars, and sacrifices, and is called the best friend, helper, and healer of humans.
Love is praised as helper and healer, and desire is said to heal the human state by reuniting divided nature.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high
After division, each half desires its other half, embraces it, longs to grow into one, and risks dying from hunger and neglect because it does not wish to act separately.
Separated halves desire each other, embrace, and seek to become one again; desire is explicitly said to make one from two and heal humanity.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high
When one meets the actual half of oneself, the pair is overcome by love, friendship, and intimacy; their deeper yearning cannot be clearly explained.
The passage repeatedly describes lovers as halves who desire to become one and restore an original wholeness.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: medium
Hephaestus is hypothetically imagined arriving with instruments and offering to melt the pair into one shared life and one departed soul after death.
Hephaestus' hypothetical offer includes the pair becoming one departed soul instead of two in the world below.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high
Hephaestus is imagined coming with instruments and offering to melt the pair into one so that they share one life and, after death, one departed soul in the world below.
Hephaestus' imagined offer is to melt a pair into one being, replacing two lives and two souls with one common life and one departed soul.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high
The two halves look for one another and risk dying in each other's arms until Zeus creates an adjustment of the sexes allowing marriage and ordinary life.
The halves seek one another, are imagined accepting Hephaestus' offer to become one, and Love is defined as the desire and pursuit of the whole.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high
The two halves search for one another, embrace to the point of hunger, and Zeus devises a sexual adjustment allowing marriage and ordinary life.
The divided halves seek one another, embrace, and would accept being melted into one; love is defined as the pursuit of the whole.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: medium
The passage summarizes remarks by Eryximachus, Pausanias, Aristophanes, and Agathon, including Aristophanes' claim that love is the desire of the whole and a comparison to philosophy as homesickness.
The passage reports Aristophanes' declaration that love is the desire of the whole.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high
Aristophanes' origin-of-sexes account describes a human monster whirling on four arms and four legs; the passage draws out reunion, Love as mediator and reconciler, and anticipation of ideal union.
Aristophanes' account presents isolated or divided human nature as needing reunion, with Love as mediator and reconciler and worldly loves as anticipations of ideal union.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: medium
The passage identifies three principles in Aristophanes' jest: humans cannot exist in isolation, must be reunited to be perfected, Love mediates divided human nature, and worldly loves anticipate an unrealized ideal union.
Aristophanes' account is summarized as teaching that humans cannot exist in isolation, must be reunited to be perfected, and anticipate an ideal union.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: medium
Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven.
The passage says love reaches a beauty in which all existence is seen as harmonious and one, culminating in eternal knowledge.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: low
Plato does not ask whether the individual is absorbed in the sea of light and beauty or retains personality; the soul's capacity to partake of eternal nature suggests eternity, and Plato rests in contemplation of the idea as cause of all things.
The passage says Plato does not ask whether the individual is absorbed in the sea of light and beauty or retains personality.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: low
The passage says Plato does not ask whether the individual is absorbed in the sea of light and beauty or keeps personality, and says the soul's participation in eternal nature seems to imply its eternity.
The passage explicitly raises but says Plato does not answer whether the individual is absorbed in the sea of light and beauty or retains personality.
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The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3016-3097 confidence: high
Orphism is said to recast Dionysus’s Second Birth; true worshippers become one with the god, are born again as Bacchoi, and the pure soul becomes nothing but the god.
True worshippers become one with Dionysus, are born again as Bacchoi, and the perfectly pure soul becomes nothing but the god.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13227-13336 confidence: medium
When Capaneus's pyre was burning, Evadne, daughter of Iphis, “threw herself on the pyre, and was burned with him.”
Evadne throws herself onto Capaneus's burning pyre and is burned with him.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 confidence: low
Socrates states that unity is the greatest good of a State and discord its greatest evil; the State is likened to an individual body affected as a whole when any part is injured.
The State is compared to an individual body in which injury to a part affects the whole, and unity is treated as the greatest good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 confidence: low
The passage imagines poetry as a hymn of divine perfection, renewing the world’s youth, preserving the good, and joining love with knowledge and service.
The passage imagines the tale of love beginning again as two in one, united in pursuit of knowledge or service of God and humanity.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 confidence: medium
The highest state is described by the saying “Friends have all things in common,” including communion of women, children, and property; private life is banished; eyes, ears, and hands become common; citizens share praise, blame, joy, and sorrow; and laws unite the city.
The passage describes an ideal state in which women, children, property, and even naturally private faculties are common, the private and individual is banished, and laws unite the city.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14645-14717 confidence: medium
The author compares meditation to a mathematical equation in which karmic terms are compared with zero; karma is equated with nullity, subjective terms are wiped out, and nothingness remains; temporary nothingness is trance, permanent nothingness Nirvana.
The passage presents meditation as making an equation between karma and nullity, wiping out subjective terms and leaving nothingness; permanent nothingness is identified with Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16088-16231 confidence: medium
The Blessed One says the question about where the four elements utterly cease should be reformulated as a question about where water, earth, fire, wind, qualities, and name and form cease and become nothingness.
The verses ask and answer where water, earth, fire, wind, qualities, and name and form cease, concluding with the cessation of consciousness and all turning to nothingness.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19327-19461 confidence: medium
“by the cessation of the last consciousness becomes like a fire without fuel, and passes into Nirvana without attachment.”
The passage compares the cessation of the last consciousness and passage into Nirvana without attachment to a fire without fuel.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10655-10765 confidence: medium
A person adopts the heresy of annihilation of existences, thinks of Ego-annihilation in one of three realms, performs karma leading to those existences, and that attachment is called a dependence for the three modes of existence.
A person adopts a heresy of annihilation of existences and seeks annihilation of the Ego in one of the three realms, while still performing karma leading to existence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 7696-7839 confidence: medium
Sariputta asks whether Yamaka holds that, after bodily dissolution, the priest who has lost all depravity is “annihilated, perishes, and does not exist after death”; Yamaka answers, “Even so.”
The passage centers on Yamaka’s assertion that the undefiled priest is annihilated after bodily dissolution and Sariputta’s correction of that assertion.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 confidence: medium
The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation.
The passage explains Nirvāna through the collapse or destruction of house supports, with rafters broken, central support destroyed, and renewed consciousness ended.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: medium
Sumedha reasons that as pain has pleasure, heat has cold, and evil has good, so existence and birth must have cessation; the fires of lust and passion have an extinction in Nirvāṇa.
The passage uses the image of fires of passion and their extinction in relation to Nirvāṇa.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: medium
The people of Ramma host the priesthood with the Buddha at their head; the Teacher preaches the Law, establishes them in the Three Refuges and other branches of Faith, later fulfills a Buddha’s duties, and attains Nirvāṇa in an element of annihilation leaving no trace of existence.
The passage says Dīpankara attains Nirvāṇa in an element of annihilation in which no trace of existence remains.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: low
The people of Ramma support the priesthood; Dīpankara preaches the Law, establishes followers in refuges and faith, completes the duties of a Buddha, and attains Nirvāṇa in an element where no trace remains.
Dīpankara lives out his span and attains Nirvāṇa in an element of annihilation where no trace of existence remains.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter I. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / OX KNOWLEDGE OF THE VEDAS.; lines 9359-9449 confidence: medium
Gotama asks whether the Brahmans can point out "the straight path" and "the direct way" to union with the sun or moon; Vāseṭṭha answers, "Certainly not."
The passage discusses a claimed straight and direct path leading to a state of union with the sun, moon, or Brahma, while rejecting the Brahmans' ability to show it.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8713-8839 confidence: medium
The book is described as using Right Conduct as an argument for converting two earnest young Brahmans, who ask which is the true path to union in the next birth with God.
The young Brahmans ask for the true path to union with God/Brahma, and the translator interprets their aim as possible identification of Self with Brahman after death and escape from separate individual existence.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8842-8957 confidence: medium
The passage says early Buddhists cannot accurately be called monotheists or paralleled with later Jewish monotheism; even if Brahma were treated as God, union with Brahma would mean only temporary angelic life in Brahma heaven.
The passage states that even if Brahma were treated like God, union with Brahma would mean only temporary angelic life in Brahma heaven.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / I98 ON KNOWLEDGE OF THE VEDAS. CH. / Chapter III.; lines 10513-10637 confidence: medium
Gotama says the Bhikkhu and Brahma are alike in being free from household cares, anger, and malice, pure in mind, and self-mastered; therefore, after death and bodily dissolution, the Bhikkhu may become united with Brahma.
The passage states that a Bhikkhu who shares Brahma's qualities may, after death and bodily dissolution, become united with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) ON KNOWLEDGE OF THE VEDAS. / OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9675-9719 confidence: medium
The passage says these Brahmans omit qualities that truly make a man a Brahman, adopt non-Brahman qualities, and cannot after death become united to Brahma.
The passage explicitly discusses becoming united to Brahma after death and says this condition has no existence for the Brahmans described.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9903-10067 confidence: medium
“Let the venerable Gotama be pleased to show us the way to a state of union with Brahma.”
Vaseṭṭha asks Gotama to show the way to a state of union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) TEVIGGA-STJTTA. / Chapter I. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9260-9356 confidence: medium
“What we know not, what we have not seen, to a state of union with that we can show the way.”
The Brahmans' claim is formulated as showing the way to a state of union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) TO THE / MAHA-SUDASSANA SUTTA. / MAHA-SUDASSANA GATAKA. / MAHA-SUDASSANA SUTTA.; lines 12011-12117 confidence: medium
The commentator says that the cessation of Confections is the same thing as Nirvana.
The passage links cessation of Confections with Nirvana, describes Arahatship as involving absolute dissolution of individuality, and says the cessation is blessed.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1183-1285 confidence: medium
Mieh is said to mean annihilation, while Tu means to cross over in safety; the note argues that Deliverance or Salvation can be justified renderings and cites entering unsurpassed Nirvana to be free from conditions of being.
The notes explain Mieh-Tu as deliverance or crossing over in safety rather than annihilation, and cite dewdrop imagery of slipping into or re-becoming the shining sea.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: medium
The Bhagavad-Gita passage, used to illuminate Diamond Sutra individuality and non-individuality, contrasts true knowledge seeing one changeless Life in all lives with imperfect knowledge seeing separate existences as real.
The Bhagavad-Gita passage is used to illuminate the Diamond Sutra's individuality/non-individuality themes by contrasting one changeless life with separate existences held as real.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: medium
Nirvana is said to be only casually referenced in The Diamond Sutra; a Light of Asia excerpt says Nirvana is neither simply ceasing nor living and refers to light beyond broken lamps and lifeless, timeless bliss.
The quoted exposition says Nirvana is neither simply ceasing nor simply living and uses images of light beyond broken lamps and timeless bliss.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EXPLANATION OF WORDS / INTRODUCTION / INTRODUCTION. XU / INTRODUCTION. XV; lines 7594-7690 confidence: medium
The ascetic is equable, still as deep water, calm, and has reached peace and Nibbana; this state is linked to destruction of consciousness and cessation of sensation.
Nibbana is linked with destruction of consciousness and cessation of sensation; the wise go out like a lamp, and the Muni disappears like a flame that goes out.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129; lines 13239-13319 confidence: low
The passage gives another dyadic consideration: pain arises from upadhis, and complete destruction of upadhis leads to its cessation.
The passage states that pain arises from upadhis and that complete destruction of the upadhis brings cessation.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PASORASUTTA. 153 / MAGANDIYASUTTA. 155 / KALAHAVIVADASUTTA. 159 / KOLAVIYOHASUTTA. 161; lines 14573-14656 confidence: low
The speakers ask about purification of the yakkha; the answer reports views of purification, annihilation, and none of the five attributes remaining, then describes the investigating Muni as liberated, non-disputing, and free from reiterated existence.
The answer reports views that identify the principal thing with annihilation or with none of the five attributes remaining as highest purity.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PRAHMANADIAMMIKASUTTA. 49 / NAVASUTTA. 51 / KIMSILASUTTA. 53 / VANGISASUTTA. 55; lines 10119-10204 confidence: medium
The heading says Vangisa wants to know Nigrodhakappa's fate: whether he has been completely extinguished or whether some elements of existence remain; Buddha answers him.
The Vangisasutta heading frames Vangisa's question as whether Nigrodhakappa has been completely extinguished or still has elements of existence left behind.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SECOND EDITION, REVISED / CONTENTS. / CONTENTS. / EXPLANATION OF WORDS; lines 7268-7406 confidence: medium
Buddha is defined as enlightened and as a name of holy men freed from existence, especially Samana Gotama; Dhamma receives multiple doctrinal glosses; Gatila is an ascetic with clotted hair; Gina is a Buddha name.
Buddha is defined as enlightened and freed from existence, and Nibbana is defined as extinction and the Buddhist state of bliss.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189; lines 15772-15860 confidence: medium
Bhagavat says that “a flame blown about by the violence of the wind” goes out and cannot be reckoned as existing; likewise a Muni “delivered from name and body, disappears.”
The delivered Muni is compared to a flame blown out by wind and is said to disappear, lack form by which he may be said to be, and be beyond disputation.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) MAHAVAGGA. V, 13, 8. / V, 13, 10. RULES FOR FOOT-CLOTIIING, SEATS, ETC. '37 / SIXTH KHANDHAKA. / QO MAHAVAGGA. VI, 25, 2.; lines 4768-4905 confidence: medium
The Blessed One says he proclaims the annihilation of lust, ill-will, delusion, and evil conditions of heart.
The passage repeatedly describes the annihilation, doing away, burning away, and rooting out of lust, ill-will, delusion, and evil conditions of heart.
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Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2441-2489 confidence: medium
Deirdre sits at the brink of the grave, asks that the pit be wide and free, and speaks verses naming Naois, Arden, Allen, and a place for Deirdre.
Deirdre directs that room be made in the grave, jumps into it, lies beside Naois, and dies by his side.
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Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 2441-2489 confidence: medium
The king orders Deirdre's body raised from the grave and buried on the other side of the loch; the order is carried out and the pit closed.
After Deirdre is buried across the loch from Naois, fir shoots grow from both graves and unite in a knot above the loch.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium
Nera "was left with his people in the hill" and "will not come out till the end of life and time."
Nera remains with his people in the Hill and is said not to come out until the end of life and time.
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Cuchulain of Muirthemne CUCHULAIN LEFT ALONE 339 / LUGAID AT THE RIVER 341 / THENEWSATEMAIN 343 / EMER'S COMPLAINT 345; lines 14456-14546 confidence: medium
Emer addresses the head as one that gave death to many hundreds of heroes and says her head will lie in the same grave under one stone with him.
Emer says her head will lie in the same grave under one stone with Cuchulain and reports seeing herself and Cuchulain in one death.
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Cuchulain of Muirthemne GELBAN 127 / THE APPEAL TO CONCHUBAR 131 / THE DRUID SEA 133 / DEIRDRE'S LAMENT 135; lines 5690-5780 confidence: medium
Deirdre says the High King of Ulster was her first betrothed, that she forsook him for Naoise, and that her life will be short after him.
Deirdre repeatedly says she will not live after Naoise, Ainnle, and Ardan, and asks that the grave not be narrow because she will be with them there.
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Cuchulain of Muirthemne THE DRUID SEA 133 / DEIRDRE'S LAMENT 135 / CONCHUBAR'S MESSAGE 137 / DEIRDRE'S DEATH 139; lines 5877-5964 confidence: medium
Deirdre says she does not sleep, has lost colour from her face, takes no delight since the sons of Usnach do not come, and cares nothing for food, drink, comfort, or a king's palace.
Deirdre rejects food, drink, status, and wealth after the sons of Usnach are dead, says she will not spend more life without Naoise, and kills herself.
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Cuchulain of Muirthemne THE PRISONERS HEALED 301 / BATTLE OF ROSNAREE / CONCHUBAR'S SICKNESS 303 / BAILEANDAILLINN 305; lines 12774-12857 confidence: medium
The strange man reports Aillinn's death and says Druids foretold that the lovers “would not come together in their lifetime, but that after their death they would meet.” He then leaves like a blast of wind.
The reported prophecy says Baile and Aillinn would not come together in life but would meet after death and be happy forever after.
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Cuchulain of Muirthemne THENEWSATEMAIN 343 / EMER'S COMPLAINT 345 / LAY OF THE HEADS 347 / DEATHOFEMER 349; lines 14644-14700 confidence: medium
Emer asks: 'O Conall, lift me to the grave' and says, 'since it is through grief for him I go to death, lay my mouth to the mouth of Cuchulain.'
Emer says she goes to death through grief, refuses to live after Cuchulain, dies beside him, and is buried with him in one grave.
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Gods and Fighting Men CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT; lines 8263-8357 confidence: medium
A stag laments for his hind of nine years after Finn kills her, goes nineteen days without grass or water, and Credhe says it is no shame for her to die of grief after Cael.
Credhe says she may die of grief after Cael, then lies beside his body, dies of grief, and is buried with him in one grave.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5211-5289 confidence: high
Two yew-trees grow from Deirdre's and Naisi's graves, meet over the roof of the great church of Armagh, intertwine, and cannot be parted.
Yew-trees grow from Deirdre's and Naisi's graves, meet and intertwine over the church roof, and cannot be parted.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3289-3390 confidence: medium
Amergin's lay begins, 'I am the Wind that blows over the sea, / I am the Wave of the Ocean,' and later includes a 'Word of Science' and 'the fire of thought.'
Amergin's lay identifies the poet with natural forces and beings; the cited interpretation says the filé is the Word of Science, gives fire of thought, and is mingled with nature and arms.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 5860-5954 confidence: medium
The messenger tells Ailinn that Baile has died; Ailinn falls dead. An apple-tree grows from her grave bearing Baile’s likeness, and a yew-tree grows from Baile’s grave taking Ailinn’s appearance.
Trees grow from the lovers’ graves bearing each other’s likenesses; after being made into wands, they spring together at Tara and cannot be parted.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 6083-6196 confidence: medium
The narrator says Deirdre did not survive the sons of Usnach many hours; in her elegy she says, "That I should remain after Naoise / Let no one in the world suppose" and "Short my life after them."
Deirdre’s elegy says no one should suppose she will remain after Naoise, Ardan, and Ainle, and the narrator says most stories agree she does not survive them many hours.
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The Mythology of the British Islands CHAPTER XII / THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES; lines 6198-6269 confidence: medium
“After them I shall not be alive— / Three that would go into every conflict, / Three who liked to endure hardships, / Three heroes who refused not combats.”
The burial speech links refusal of continued life with the wish to be placed beside the noble dead in a sufficiently wide grave.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15055-15164 confidence: medium
The synopsis states that Brunhild, distraught by disappointed love, urges Gunnar to murder Sigurd; later she stabs herself, has a pyre and bale-fire made, is burned with Sigurd’s body, rides down the path to Hell in a chariot, meets a Giant-witch who refuses passage, and then continues after the giantess sinks into the earth.
The synopsis says Brunhild stabs herself and is burned on a pyre with Sigurd’s body.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY.; lines 15538-15647 confidence: medium
Brunhild works embroidery in a bower with a wall of flame; earth and heavens quake when Fafni's slayer seeks the stronghold; after it is broken and she knows the deception, Brunhild takes revenge and dies with Sigurd.
After learning of deception and taking revenge, Brunhild lets herself die with Sigurd.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16077-16192 confidence: medium
Editorial prose describes Gudrun coming forth while her funeral pile is prepared, singing her Tale or Chain of Woes, calling on Sigfred to welcome her among the dead, and throwing herself into the blazing pyre.
Editorial prose says Gudrun sings her chain of woes, calls on Sigfred to welcome her among the dead, and throws herself into the blazing pyre.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16194-16298 confidence: medium
“thou wouldst come from Hell to seek me, but that I would come to thee from earth.”
After recalling the afterlife promise, Gudrun prepares to climb the oaken pile and asks that her sorrow-laden breast and heart burn and sorrows melt away.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12364-12427 confidence: low
Dwarfs and giants receive separate heavenly mansions because they lack free will and execute fate; dwarfs under Sindri dwell in a hall in the Nida mountains and drink mead, while giants dwell in Brimer in Okolnur, where cold and ice are gone.
In Okolnur, the power of cold is said to be entirely annihilated and there is no more ice.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16379-16507 confidence: medium
Brynhild is described as formerly without blame or knowledge of sorrow; alone she says she will have Sigurth even if he dies in her arms, then states that Guthrun is his wife, she is Gunnar's, and ill Norns set her long desire.
Brynhild says she will have Sigurth even if he dies in her arms, acknowledges conflicting marriages, and later demands Sigurth's death.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16667-16805 confidence: medium
Gunnar turns away; the jewel-bearer divides gems, looks on wealth and slain servants, dons a gold byrnie, is pierced by a sword point, and lies wounded on a pillow.
The queen is wounded by her own sword and asks to be burned beside the dead hero, with steel between them as when they were called wedded mates.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 3809-3949 confidence: medium
Brynhild says her sorest sorrow is that “the bitter sword is not reddened in thy blood”; Sigurd replies that the sword will soon stand deep in his heart and that she will not live when he is dead.
Sigurd predicts the sword in his heart and says Brynhild will not live when he is dead; Brynhild repeatedly says she will not live.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild. / CHAPTER XXXII. Of the Ending of Brynhild.; lines 4292-4380 confidence: high
Brynhild asks Gunnar to make a great pyre for herself, Sigurd, and those slain with him; requests red cloth, men, two hawks, a drawn sword between herself and Sigurd, the name of man and wife, and bond-women and bondmen to follow.
Brynhild asks to be burned beside Sigurd with a sword between them so that they may have the name of man and wife; the passage ends with her burned beside him.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD. / THE HELL-RIDE OF BRYNHILD.; lines 6364-6498 confidence: medium
After Brynhild's death two bales are made: Sigurd's is burned first; Brynhild is burned on the other in a chariot hung with goodly hangings.
The passage begins with Sigurd and Brynhild's funeral bales and ends with Brynhild saying that she and Sigurd shall be together through the ages.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE POETICAL DICTION. / THOR AND HRUNGNER. / IDUN. / THE NIFLUNGS AND GJUKUNGS.; lines 4436-4541 confidence: medium
Brynhild urges Gunnar and Hogne to kill Sigurd; because they are sworn brothers, they urge Guthorm, who pierces Sigurd while he sleeps. Sigurd throws Gram and cuts Guthorm in two. Sigurd and his three-year-old son Sigmund die; Brynhild pierces herself and is cremated with Sigurd; Gunnar and Hogne inherit Fafner's gold and Andvare's Gift.
After Sigurd is killed, Brynhild pierces herself with a sword and is cremated with Sigurd.
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persian
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: medium
"Saki, from Being's prison deliverance did I gain, / When now and now the cup thou lit'st with cheerful ray."
The speaker associates the cupbearer's wine-cup with deliverance from Being's prison and later values worldly kingship at almost nothing when rapt.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: medium
The speaker says memory should recall Union's days and asks where the beloved's anger and coquettish ways are.
The speaker remembers Union's days and treats dust from the beloved's threshold as balm, saying calm depends on the beloved's presence.
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Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16769-16899 confidence: high
The light of God will shine on the whole frame if neither head nor foot belongs to the seeker on the Lord of Glory's path.
The seeker loses ordinary self-reference on the divine path, plunges into God's sea without being wetted, transcends up and down, and seeks Union by becoming threshold dust.
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Persian Literature, Volume 1 CXXIX / CXXXIV / CXXXV / CXLVI; lines 16582-16605 confidence: low
"My heart hast thou reft: take my soul!" followed by language of grief and a collector.
The speaker says the beloved has taken the heart and invites the taking of the soul as well.
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Persian Literature, Volume 1 CXXXIV / CXXXV / CXLVI / CXLIX; lines 16608-16643 confidence: medium
"Both worlds, the Transient and Eterne, for Sk and the Loved I'd yield"; the universe appears as Love's field.
The speaker says he would yield both transient and eternal worlds for Sk and the Loved and would not esteem his own life above his friend.
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Persian Literature, Volume 1 CXXXV / CXLVI / CXLIX / CLVII; lines 16646-16712 confidence: medium
The speaker says he is Love's slave and free from both worlds, a bird of sacred gardens caught in the net of chance, angel-born in Highest Heaven, and brought by Adam to a cloister.
The speaker declares himself Love's slave and free from both worlds, then describes service in Love's house of wine.
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Persian Literature, Volume 1 INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN / XXIII; lines 15912-16087 confidence: medium
If the sacred court cannot be approached, the speaker asks for dust from the friend's door; as a beggar he hopes for Union or at least the friend's shadow in sleep.
The speaker explicitly asks whether he can hope for Union and presents himself as beggar, bondsman, and slave of the friend.
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Persian Literature, Volume 1 THE DIVAN / XXIII / XLIII / LXIII; lines 16198-16305 confidence: medium
"The shrine of my affection holds no Being but my friend."
The passage says the genuine Kalandar gives his head, and the speaker's heart is wholly occupied by the beloved friend.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15339-15408 confidence: high
The Sufi God is described as benign; the human soul proceeds from divine creative essence, is fitted by earthly experience for re-entrance into a circle of light and reabsorption into a primeval fountain, and life is imaged as a staged journey with wayside inns on the road toward God.
The soul is said to proceed from God's creative essence and to be fitted for re-entrance into the circle of light and re-absorption into the primeval fountain of being.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2770-2877 confidence: medium
A holy man is enamoured of a lovely person, clings to the beloved’s garment, calls the beloved his asylum and defence, and says the king of love leaves no room for chastity, comparing himself to one sunk in a quagmire up to the neck.
The holy man loses the room for chastity before the king of love, the youth is overwhelmed in the ocean of love, forgets speech, and dies after addressing the beloved.
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celtic irish
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 confidence: medium
"their hands shut across one another's bodies, and they went down to the sand and the gravel of the clear sea"
Cael and Finnachta clasp across one another's bodies and sink together into the sand and gravel of the sea.
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 confidence: medium
The armies of the World and the Fianna of Ireland are fallen side by side, with only Cael and Finnachta left fit to stand.
Fergus says neither side retreated and that almost all fighters from both armies lie together in a bed of blood.
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 confidence: medium
Fergus brings Cael to the sea; Finnachta waits at the ship; Cael grabs his wrist, pulls him overboard, and both sink to the sand and gravel.
Cael and Finnachta, the surviving opposing combatants, clasp one another and sink together into the sea.
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Gods and Fighting Men CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT; lines 8264-8358 confidence: medium
"Credhe laid herself down beside Cael and died for grief after him"; the two are put in one grave, and Caoilte raises the stone over them.
Credhe lies beside Cael, dies of grief after him, and is put with him in one grave.
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Heroic Romances of Ireland BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 confidence: medium
“Make wide the tomb; its room I crave, / I come to seek my hero's side.”
Deirdre asks that the tomb be made wide so she can seek her hero's side, then seats herself in the tomb and kisses Naisi before burial.
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Heroic Romances of Ireland BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 confidence: medium
Deirdre says that with Naisi dead and Ardan and Ainnle gone her life would be short; she also says Ulster's king had won her hand but she left him for Naisi's love.
Deirdre says her life will soon be short, asks for room in the tomb at her hero's side, and then sits in the tomb and kisses Naisi before burial.
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Heroic Romances of Ireland THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4333-4402 confidence: low
Deirdre says she would exchange Ulster's troops for life with Naisi, asks Conor not to break her heart, names Conor and Eogan as those she hates most, and Conor gives her to Eogan for a year.
Conor orders Deirdre to dwell with Eogan; during the subsequent chariot journey she strikes her head against a stone and dies.
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islamic
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 confidence: low
"O ye who believe! fear God. Desire union with Him. Contend earnestly on his path" so that happiness may be attained.
Believers are commanded to desire union with God and contend earnestly on His path to attain happiness.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7990-8040 confidence: medium
The Jahmians, followers of Jahm Ebn Safwn, are said to hold that paradise and hell will vanish or be annihilated after their destined inhabitants enter them, so that only God remains.
The passage reports a doctrine that paradise and hell will be annihilated and that no existing being will remain besides God.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7990-8040 confidence: medium
The Jahmians, followers of Jahm Ebn Safwn, are reported to hold that paradise and hell will vanish or be annihilated after their destined inhabitants enter, leaving only God; Qur'anic language of eternal duration is treated as hyperbolical.
The Jahmians are reported to hold that paradise and hell will be annihilated after entry by their destined inhabitants, so that no existing being remains besides God.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8205-8254 confidence: medium
Al Ghazali is quoted as saying some boast of 'an union with GOD' and familiar discourse with him 'without the interposition of a veil'; Hallaj is cited with the phrase 'I am the Truth.'
Al Ghazali is quoted as describing people who boast of union with God and direct discourse without a veil.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8205-8254 confidence: high
Al-Ghazali is quoted: some boast "of an union with GOD, and of discoursing familiarly with him, without the interposition of a veil," saying, "It hath been thus said to us" and "We have thus spoken."
Al-Ghazali is quoted as criticizing people who boast of union with God and familiar discourse with him without a veil; Hallaj's "I am the Truth" is cited as an example.
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georgian
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The Man in the Panther's Skin A CLOSE RENDERING FROM THE GEORGIAN / ATTEMPTED BY / MARJORY SCOTT WARDROP / PREFACE; lines 227-346 confidence: medium
The highest form of friendship is noble love or divine frenzy, which transforms the lover, is pure and steadfast, can sweeten death when reciprocated, and is exemplified in Tariel’s panther-like passion and panther coat.
Reciprocated love is said to sweeten death because it finds full fruition in eternity.
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The Man in the Panther's Skin FAUNA. / MINERALS, GEMS, ETC. / ASTRONOMY. / RELIGION, ETC.; lines 16739-16808 confidence: medium
The passage lists “Choir of heaven's hosts,” and says of Death: “better than shameful life,” “unites lovers,” and “dries up tears”; it also lists Easter Eve and eternity.
Death is indexed as uniting lovers and as preferable to shameful life.
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The Man in the Panther's Skin FAUNA. / MINERALS, GEMS, ETC. / ASTRONOMY. / RELIGION, ETC.; lines 16739-16808 confidence: high
The passage lists “Halo, aureole,” “Icon,” “Immortality” as “union with the One,” “Prayers for the dead,” “Prayers to God,” “Prayers to the sun,” and “Shrine.”
The passage explicitly links immortality with union with the One.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8702-8868 confidence: high
Tariel says he is “maddened,” has no strength to listen, and is “brought close to death.”
Tariel speaks of dying, says lovers parted here may be united there, and expects to meet the beloved beyond this life.
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jain
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CONTENTS. / CONTENTS. 1X / SECOND BOOK. / CONTENTS.; lines 823-868 confidence: medium
The reported Nigantha doctrine teaches annihilation of old Karman by austerities, prevention of new Karman by inactivity, and a cessation chain in which Karman, misery, perception, and every misery come to an end.
The Buddhist report says old Karman is annihilated by austerities and new Karman prevented by inactivity; the cited Gaina counterpart says austerities cut off Karman and cessation of activity prevents new Karman and destroys prior Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXI. 111 / LECTURE XXII. 113 / LECTURE XXII, I17 / LECTURE XXIII. 119; lines 8099-8199 confidence: medium
After severe austerities, both become Kevalins, completely annihilate their Karman, and reach highest perfection.
The passage describes severe austerities followed by Kevalin status, annihilation of Karman, and highest perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. I 159 / LECTURE XXIX. 161 / LECTURE XXIX. 163 / LECTURE XXIX. 165; lines 10491-10586 confidence: medium
Recital of sacred texts destroys Karman, preserves sacred lore, acquires the Law of the Tirtha, and leads to complete destruction of Karman and final annihilation of worldly existence.
Recital leads to final annihilation of worldly existence; austerities cut off Karman, and cutting off Karman leads to perfection, enlightenment, deliverance, final beatitude, and the end of misery.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) P42 UTTARADHYAYANA. / LECTURE XXIV. 133 / LECTURE XXIV. 135 / LECTURE XXV, 139; lines 9151-9250 confidence: medium
“A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirvaza, him we call a Brahmama.”
The passage associates the true Brahmana with self-subduing austerity, reaching Nirvana, renunciation of ties and property, and exemption from all Karman.
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burmese
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The Soul of a People CHAPTER XXIV / THE FOREST OF TIME / THE FOREST OF TIME 345 / THE FOREST OF TIME 347; lines 11658-11726 confidence: medium
“they found the lake that washes away all desire under the sun of Truth.”
The successful travelers find a lake that washes away all desire and enter the Great Peace, beyond Time, Life, Fight, and Struggle.
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The Soul of a People DEATH, THE DELIVERER 307 / DEATH, THE DELIVERER 309 / DEATH, THE DELIVERER 311 / DEATH, THE DELIVERER 313; lines 10477-10546 confidence: medium
The passage says the apparent despair is not final: sorrow is grief for one's own loneliness, not fear or pity for the dead; all will at last be in Nebhan, purified from lust of life, and all living things will attain rest.
The passage says all will at last be in Nebhan, purified from the lust of life, and that all living things will attain rest.
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The Soul of a People MANNERS 255 / CHAPTER XX / CHAPTER XXI / ALL LIFE IS ONE; lines 9268-9292 confidence: medium
Chapter heading: “ALL LIFE IS ONE.”
The chapter title says all life is one, and the prose says human life is not apart from surrounding life but of it, with everything akin to humans.
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germanic
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 169-244 confidence: medium
The passage says primeval Germanic myths mingled with historically based sagas and names the Nibelungen saga as a conspicuous example of the union of mythical and originally historical elements.
The passage explicitly presents the Nibelungen saga as a composite of the mythical Siegfried story and the historically based Burgundian story, including the annihilation of the Burgundians and the union of their tradition with Siegfried material.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 651-709 confidence: medium
The passage says the mythical and heathen Siegfried saga dwindled under civilization and Christianity; Brynhild avenges Sigurd's infidelity, unites with him in death, and later recedes after Siegfried's death.
Brynhild is described as avenging Sigurd's infidelity and voluntarily uniting herself with him in death.
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The Nibelungenlied THIRTY-FIFTH ADVENTURE / THIRTY-SIXTH ADVENTURE / THIRTY-SEVENTH ADVENTURE / THIRTY-EIGHTH ADVENTURE; lines 17491-17664 confidence: medium
Dietrich's warriors press the battle amid flying mail-rings, broken sword-points, and blood; Hagen sees Volker dead and is deeply distressed.
The passage describes escalating slaughter, the fall of Dietrich's men, the fall of Gunther's warriors, and the reduction of the company to Gunther and Hagen.
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mangaian
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Myths and Songs from the South Pacific CHAPTER XII. / DEATH-TALKS AND DIRGES. / GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS.; lines 14198-14271 confidence: medium
Ghost-fighting follows death, dirge-proper comes later, and a death-talk is a gathering for songs in honor of the dead; the ritual name is glossed as talk about devouring, with the saying that the deceased was eaten by the gods.
The ritual name is glossed as talk about devouring, and the passage says it was customary to say a dead person was eaten up by the gods.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7701-7799 confidence: medium
In Avaiki, Miru's four daughters prepare strong kava for unwilling visitors; stupefied victims are taken to the oven and cooked; Miru, her son, and daughters eat the human spirits, with refuse thrown to servants including Akaanga; this is the fate of natural-death spirits, who are annihilated.
Naturally dead spirits are stupefied, cooked, eaten by Miru's household, and explicitly described as annihilated.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: medium
Natural-death spirits go to night or darkness and are cooked and eaten by Miru; warrior-spirits go to day or light.
Natural-death spirits are said to go to darkness and be cooked and eaten by Miru, glossed by the narrator as annihilation.
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mongol
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9262-9354 confidence: medium
Tibetan and Mongolian Buddhists are said to interpret the six syllables as corresponding to six classes of beings; beings transmigrate according to merit until perfection and absorption into Buddha; gem signifies perfection and lotus signifies Buddha.
The passage states that beings transmigrate until perfected and absorbed into the essence of Buddha, and paraphrases the formula as a wish to obtain perfection and be absorbed in Buddha.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11107-11207 confidence: medium
The forest renouncer is to undergo perils and privations, live on wild fruits, roots, and water, and endure fierce fires, rain, wetness, and damp winter clothing.
The passage connects bodily austerities and indifference to the aim of union with the Highest Being.
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Sagas from the Far East THE FALSE FRIEND. / THE PRETENDED SON. / THE WISE PARROT. / FOOTNOTES; lines 11810-11933 confidence: high
Nirvana is defined as breathing out or extinction, including extinction of the flame of life, eternal happiness, union with Deity, and, in Buddhist writings, destruction of existence.
The footnote defines Nirvana as extinction of the flame of life, eternal happiness, union with the Deity, and in Buddhist writings as destruction of existence.
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native american plains
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The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: medium
Proud Boy instructs his father to cover the pair side by side with a robe; he and Yellow-Corn eat root, she says she is willing to die with him, and he holds a buffalo scalp to the rising sun, paints her, and seats them before the scalp.
Yellow-Corn states willingness to die with Proud Boy, and the two are seated together before being killed and covered side by side.
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Traditions of the Caddo ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J; lines 6220-6310 confidence: low
Buzzard rescues the trapped man after obtaining medicine, shelters him, explains the jealous motive, and returns him home. The betrayer's wife then stays with the rescued man; later a husband scatters buffalo meat and states a death-link with the woman.
The final abstract reports a statement that after many years with the woman, when the husband dies she shall drop dead too.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium
At night the orphan plays flute, meets the elk away from the village, hears the elk announce departure, and at sunrise sees the elk appear upon the sun and disappear.
The elk announces departure, stands on a hill at sunrise, appears as a picture upon the sun, and disappears.
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zoroastrian
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: high
The second part's thirteen chapter headings concern the last millenniums, Hoj-edar-bami, Hoi-edar-mah, Soj-ios, fifty-seven years, sunlight for men on resurrection day, all mankind rising again, resurrection and its means, annihilation of Ahereman, demons, and fiends, earth and sky made one, and post-resurrection proceedings of creatures.
The second part includes the day of resurrection, the whole of mankind rising again, the means of resurrection, annihilation of Ahereman and demonic beings, and earth and sky being made one after resurrection.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2281-2357 confidence: medium
Dahak escapes confinement and tyrannizes for a day and a half; Soshyans rouses Sam Nariman, who accepts the religion, becomes immortal, summons Dahak to accept the religion, and kills him after Dahak proposes that they seize heaven.
Dahak is killed, all evil departs from the world, mankind becomes like archangels, and resurrection follows.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19 / ORMAZD YA5T. 21; lines 1205-1310 confidence: medium
The editor says the corrupt fragment seems to point to the final struggle between Ormazd and Ahriman and the annihilation of the Daevas, and might correspond to a Pahlavi Bahman Yasht passage where Zarathushtra is shown future times and the end of the world by Ahura.
The editor says the corrupt fragment seems to point to a final struggle between Ormazd and Ahriman and the annihilation of the Daevas.
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australian aboriginal
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1802-1912 confidence: medium
Purleemil turns the spear into her own heart, pins the Little Chief to her, falls on Wimbakobolo, and "the life blood of the three mingled into one stream."
Purleemil uses the spear to die with the Little Chief and falls onto Wimbakobolo, after which the blood of the three mingles into one stream.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21794-21894 confidence: low
The Anula tradition names the boys Roumburia and Urtalia; they kill birds, a snake, and a euro, make creeks, lily pools, and water-holes, and at Arrawantju the same pattern occurs: Bobbi-bobbi's rib is used as a boomerang, he pulls them underground, eats them, and they remain alive in his stomach as he travels and establishes mungai spots.
In the Anula version, Bobbi-bobbi eats the boys but they remain alive in his stomach while he travels.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2381-2471 confidence: high
Toxcatl is held for Tezcatlipoca; an unblemished captive youth is trained for a year, assumes the god's name and attributes, moves at night with dart, shield, whistle, and bells, and is followed by pages.
The captive assumes Tezcatlipoca's identity and is ultimately made one with the god through heart extraction on the sacrificial stone.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 1640-1737 confidence: medium
Ceremonial cannibalism is described; one explanation links it to religious slaughter of slaves or captives and consumption to attain unity with a deity, while the author suspects deliberate cannibalism and contrasts an older race as innocent of the practice.
The passage reports slaughter of slaves or captives in the name of a deity and consumption with the idea that consumers attained unity with that deity in the flesh.
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arctic inuit
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 6286-6387 confidence: high
The Latin paragraph describes the husband seeking intercourse, the woman warning him and telling him to hold her hair, his falling into her vagina, his bones later being found, and the woman becoming fixed to the earth and hardened.
The Latin paragraph describes the husband falling into the woman's vagina and being reduced to bones, followed by the woman's fixation to the earth and hardening.
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armenian
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Armenian Legends and Poems O NIGHT, BE LONG / BLACK EYES / YESTERNIGHT I WALKED ABROAD / ANONYMOUS; lines 516-593 confidence: medium
The beloved gathers dewed roses in the garden and gives them to the lover; the speaker rests in her bosom and arms and prays to live and die there forever.
The speaker prays never to wake and asks to live and die forever on the beloved's bosom.
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bavili
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANJILI. / LUALI. / BUALI. / SACRED LANDS AND RIVERS; lines 6610-6663 confidence: medium
The house of love contains the mysteries of generation, so that offspring may be in death in union with Nzambi, as parts of rocks are fused into one by heat.
Offspring are described as potentially being in death in union with Nzambi, like rocks fused into one by heat.
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comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7109-7181 confidence: medium
The passage says this creates the spectacle of a god sacrificed to himself and, since the god partakes of the victim, a god eating his own flesh.
The passage states that when the sacrificial victim is the god’s old self, the god eats his own flesh, and names goat-god and bull-god Dionysus as examples.
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confucian
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 16099-16237 confidence: medium
“The ruler and his wife take alternate parts in presenting these offerings,” to please departed souls and form “a union (of the living) with the disembodied and unseen.”
The passage explicitly describes the offerings as constituting a union of the living with the disembodied and unseen.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4607-4661 confidence: medium
Kaaialii tells the king that he gave Kaala more of his life, strength, love, and thought than he gave to battle, his mother, or himself, and says, 'how shall I live without her?'
Kaaialii kills himself because he cannot live without Kaala, and the two lovers are placed side by side in the cave and remembered as sleeping there together.
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kikuyu
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313 / TALES DEALING WITH LEGENDARY ANIMALS; lines 18796-18862 confidence: medium
M'wambia sees fat and the head of N'jenge, realizes his relatives killed it, and says, "My luck is gone, because the N'jenge is dead with whom I am of one heart."
M'wambia recognizes N'jenge as dead, says his luck is gone because they are of one heart, and then destroys the household and himself.
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malagasy
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The Great African Island: Chapters on Madagascar SACRIFICES. 303 / ALTARS. 305 / HOVA SACRED PLACES. 307 / ASTROLOGERS. 311; lines 14879-14970 confidence: low
Old Malagasy ideas of the dead are described as obscure: the dead may be said to have gone into air or become nothing, yet are invoked, said to have become God, and described in royal speech as fetched by God and going home to heaven or rest.
The dead are described both as gone into air or become nothing and as gone away and become God.
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malay
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347 / BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349; lines 18609-18706 confidence: medium
The soul is said to be fashioned by Pirman from air; when the Earth Genie is commissioned to dissolve its union with the body, it returns to airy nothing.
The soul is fashioned by Pirman from air and, when separated from the body, relapses into the airy nothing from which it came.
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mesopotamian
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1044-1154 confidence: low
Gilgamesh’s dreams are interpreted by his mother as foretelling Enkidu’s coming and their later close association; the passage says Gilgamesh will fall in love with Enkidu and that the two will become one, like man and wife.
The passage says Gilgamesh will fall in love with Enkidu and that the two will become one, like man and wife.
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native american california
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium
The bird flies to the mountain and into the rainbow; the bird and rainbow disappear together. The bird is identified as Komus Kulit and the rainbow as Kol Tibichi's yapaitu.
The bird goes into the rainbow; then the bird and rainbow go away and disappear together.
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native american northeast woodlands
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Seneca Fiction, Legends, and Myths NOTES / NOTES 793 / KOTBS 795 / K0TE8 797; lines 46487-46548 confidence: medium
The infected water is reputed to annihilate whatever it contacts, such as making the leg of its master's adversary disappear.
The infected water is said to annihilate whatever it contacts, including making an adversary's leg disappear.
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siberian
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 4584-4661 confidence: medium
The bear and hunter dig a grave; the bear asks to be killed and have his breast bared; the hunter finds a gold crucifix on a silver chain and buries both bears together.
The male bear requests death and burial in the same grave as the drowned female bear, and the narrative identifies them as lovers.
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slavic
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8013-8189 confidence: medium
Vasilisa finds the coffin being made, asks the carpenters to make it wide, tells the heroes to say her body must be laid with Danilo's, and pierces her breast with the knife.
Vasilisa asks that her body be laid with Danilo's and then kills herself with a knife.
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vietnamese
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Stories and Legends of Annam THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM / THE BETEL AND THE ARECA-TREE; lines 2106-2320 confidence: high
Lang and Thi-Trau see what has happened. Lang calls to Cau for forgiveness and asks to follow him; then two splendid areca trees arise side by side with mingled foliage.
After deaths and transformations, two areca trees stand together, and Thi-Trau becomes a betel liana twining around the areca, with her vegetable arms caressing both brothers.
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