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Brhadharanyaka Upanishad - Sloka 1.4.2 and 1.4.3

Sloka 1.4.2


sa abibhet
tasmād ekākī bibheti; 
sa ha ayam īkṣāṃ cakre, 
yat mad anyan nāsti, 
kaṣma annu bibhema īti, 
tata evāsya bhayaṃ vīyāya, 
kasma addhyabheṣyat
dvitīyādvai bhayaṃ bhavati

Translation

That (sa) became very fearful (abibhet). That refers to the 'Atma', 'manas', 'aham'.

From that (tasmAt) being alone (ekAki) got afraid (bibheti).

That (sa) this (ayam) made (cakre) a glance (iksam)

when (yat) myself (mad) nothing else exist (anyan na asti)

what (kasma) indeed (addhya) causes fear (abheSyat)

From being two (dvityAdvai) fear manifests (bhayam bhavati)

Meaning

The manas develops a fear, which arises from being alone. Then it glances itself and thinks itself. 'When none else other than me exists, what indeed causes fear..? Fear comes when there is more than one. Fear is always about others".

What is fear..?

When there is nothing else apart from the 'manas', there is no fear. Fear arises only when there is more than the 'manas'. When we are all by ourselves, we don't fear.  When our actions are synchronized with 'manas', when our actions are focused from the 'manas', we don't fear.

We have only one thought and when we have only one thought there is no fear.

Fear arises when we are not synchronized or focused with manas. In that case more than one thought appears. When there are more than one thought, there is a clash between the thoughts. This clash between the thoughts causes 'fear'.

At the origins of  Universe, there was only Atma. It had no fear.

Sloka 1.4.3

sa va na iva reme, 
tasmād ekākī na ramate; 
sa dvitīya ma icchat |
 sa haitāvānāsa yathā strīpumāṃsau sampariṣvaktau; 
sa imam eva atmānaṃ dvedha apātayat, 
tataḥ patiśca patnī ca abhavatām; 
tasmāt idam ardha bṛgalam iva svaḥ iti ha smāha yājñavalkyaḥ; 
tasmād ayam ākāśaḥ striyā pūryata eva;  
tāṃ samabhavat tato manuṣyā ajāyanta

That (Sa) certainly (va) not (na) alone (iva) the enjoyer (reme).  That refers to the 'Atma/manas/aham'.

Therefore (tasmAt) solitary/alone (ekaki) na (not) enjoy (ramate).

That (Sa) desired (icchat) being two (dvitiyaya).

That (Sa)  would have been (ha ita) vAnAsa  (having the feature of) as/like (yathA)  female-male nature (stri puma amsam)  closely embraced (samparisvaktau).

That (Sa) here (imam)  alone (eva) Atmanam (Atmanam)  two-fold (dvedha) tore apart/extract (apAtayat).

There/then (tata) the husband and wife (pati ca patni) manifested (abhavatAm).

Therefore (tasmAt) here (idam) half (ardha) fragmented/piece (brgalam) like (iva)  one's own (svah) thus (iti) indeed/certainly (sma) ha Yājñavalkya,

Therefore/then (tasmAt)  this (ayam) vacuum/ empty space (AkAsa) women (striya) completeness/satisfcation (puryata) certainly (eva)

From those generated/appeared (samabhavat) there (tata) the manuSya took birth (ajAyanta).

Meaning

Being absolute solitary there is no 'fear'. So when Atma is all alone, there is no fear. But there can be no 'enjoyment' also.

So 'desire' manifested for a being two, so that enjoyment can happen. The desire of that (Atma) was to have something like a female-male nature that is closely embraced.

So the solitary Atma tore apart, into two-fold. Thus the Purusha (Pati) and Prakrti (Patni) manifested.

Yajnavalkya is a 'sage' or Rishi. Valkya means a speaker. Yajna valkya is a 'speaker' about the Yajna's.  The 'sage' got the name Yajnavalkya, because he is the first one to speak of the (teach the) Vajasaneyi Samhita of Shukla Yajur Veda.

The sage Yajnavalkya says this tearing apart is like two pieces/fragments similar to each other.

From this the entire 'empty space/vacuum' is completed/filled with Stri (Prakrti) certainly.  From those generated out of this Stri manuSya appeared.

-TBT

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